MAY  23  1918 


BV  1463  .R44  1907 
Religious  Education 

Association. 
The  materials  of  religious 

education 


IV 

THE    MATERIALS 

OF 

RELIGIOUS     EDUCATION 

ROCHESTER,  1907 


The  MaterialsL"*'''"" 


OF 


Religious   Education 


BEING    THE    PRINCIPAL    PAPERS    PRESENTED    AT, 
AND   THE   PROCEEDINGS 


OF    THE 


FOURTH   GENERAL  CONVENTION 

y/  OF  THE 

RELIGIOUS    EDUCATION   ASSOCIATION 

ROCHESTER,   NEW   YORK 
FEBRUARY   5-7,   1907 


CHICAGO 
EXECUTIVE    OFFICE  OF    THE    ASSOCIATION 

153    LA  SALLE  STREET 
1907 


COPYRIGHT.  1907 

BY 

THE  RELIGIOUS  EDUCATION  ASSOCIATION 


R.  R.  DONNELLEY  &  SONS  COMPANY 
CHICAGO 


CONTENTS. 


PAGE 

The  President's  Annual  Address     ----------         9 

William  H.  P.  Faunce,  D.  D.,  LL.  D. 
The  Annual  Survey  of  Progress  in  Moral  and  Religious  Education         -        -       14 

William  Douglas  Mackenzie,  D.  D. 
What  is  a  Christian  Nation  ?  ----------25! 

Walter  Rauschenbusch,  D.  D. 
The  Responsibility  of  a  Christian  Nat  on  for  the  Religious  Education  of  the 

Worid  ------ 31 

Arthxtr  J.  Brown,  D.  D. 
The  Quickening  of  the  Public  Conscience    - 37 

Jacob  Gould  Schurman,  LL.  D. 
How  Shall  Christian  Ideals  be  made  Dominant  in  a  Commercial  Era  ?     -        -       43 

The  Very  Reverend  Alexander  P.  Doyle 
Moral  and  Religious  Education  in  Universities  and  Colleges    -       -       -       -       53 

Wallace  Nelson  Stearns,  Ph.  D. 
The  Deficient  Supply  of  Men  for  the  Ministry    -------       58 

Ernest  DeWitt  Burton,  D.  D. 
A  Pressing  Need  of  Theological  Education  and  How  to  Meet  It  -       -       61 

William  Adams  Brown,  Ph.  D.,  D.  D. 
The  Education  of  Religious  Personality        --------69 

Samuel  A.  Eliot,  D.  D. 
The  Pastor  as  a  Teacher         --.  - 76 

Philip  S.  Moxom,  D.  D. 
Philanthropy  and  Theology     -----------81 

George  Hodges,  D.  D. 
The  Influence  of  Missions  on  Christian  Consciousness 88 

J.  Herman  Randall,  D.  D. 
How  Far  Should  the  Minister  Teach  in  the  Pulpit  the  Historical  Character  of 

the  Sacred  Scriptures?     ----  -----95 

Harlan  Creelman,  Ph.  D. 
Biennial  Survey  of  Sunday-School  Progress         - loi 

E.  Morris  Fergusson,  A.  M. 
Materials  for  Organized  Sunday  School  Instruction   - m 

J.  Richard  Street,  Ph.  D. 
Material  of  Instruction  from  the  Point  of  View  of  the  Learner        -       -       -     120 

George  E.  Dawson,  Ph.  D. 
The  Adaptation  of  the  Ideal  Curriculum  and  Methods  to  Local  Conditions  -     128 

Herbert  W.  Gates,  A  M. 

S 


6 ,  CONTENTS 

PAGE 

The  Training  of  Sunday  School  Teachers  in  the  Local  Church        -       -       -     134 

Professor  Edward  P.  St.  John 
Ideals  of  Moral  Education       --_--------     144 

Charles  DeGarmo,  Ph.  D. 
Practicable  Ways  and  Means  of  Moral  Training         -       -       -  -     150 

Clarence  F.  Carroll,  A.  B. 
Conscious  and  Unconscious  Moral  and  Religious  Teaching      -        -       .        -     156 

Stuart  H.  Rowe,  Ph.  D. 
Annual  Survey  of  Progress  in  Religious  Education  in  the  Young  Men's  Chris- 
tian Associations  of  North  America        -        -        -        -        -        -        -        -164 

Mr  S.  Wirt  Wiley 
The  Content  of  the  Gospel  Message  to  Men  of  To-day     -       -       -       -       -     173 

George  Albert  Coe,  Ph.  D. 
Report  on  Courses  of  Studies  in  Life  Problems   -------     180 

Mr.  Walter  M.  Wood 
The  Ethical  Value  of  Physical  Training        -....---     jgy 

George  J.  Fisher,  M.  D. 
The  Place  of  the  Playground  -.-....--.     204 

Principal  J.  Howard  Bradstreet 
The  Ethical  Significance  of  Play  -         .-.------     208 

Luther  H.  Gulick,  M.  D 
Discussion —     -        -        -        -        -        -,-        -        -       -        -       -       -       -211 

George  Albert  Coe,  Ph.  D. 
Character-Making  in  Boys'  Camps        -        -       -       -       -       -        -        -       -213 

Edgar  M.  Robinson,  M.  A 
Character-Making  in  Boys'  Fraternities        ---  -..-216 

REv^  Frank  L.  Masseck 
The  Significance  to  Religious  Education  of  the  Years  of  Infancy     -        -        -     220 

Charles  Richmond  Henderson,  Ph.  D.,  D.  D. 
The  Relation  of  the  Home  to  Moral  and  Religious  Education  -        -       -        -     223 

Elmer  Ellsworth  Brown,  Ph.  D. 
The  Nervous  System  of  the  Infant        ----....-     232 

George  E.  Dawson,  Ph.  D. 
The  Use  of  The  Story  in  the  Religious  Education  of  the  Infant       -        -        -     239 

Mrs.  Louise  Seymour  Houghton 
First  Steps  in  Character  Formation       -......-.     244 

Edward  O.  Sisson,  Ph.  D. 
The  Ideal  Young  People's  Society         --.-._...     248 

Amos  R.  Wells 
Discussion —      -... _..._     254 

Rev.  Harrie  R.  Chamberlin 
D'scussion —     -----.-.__....     256 

Miss  Emma  A.  Robinson 


CONTENTS  7 

PACE 

The  Church  and  the  Public  Library     -        -        -        -        -        -        -        -        -259 

Andrew  Keogh,  M.  A. 
The  Sunday  School  Library  and  the  Public  Library  -        -        -        -        -     264 

Mrs.  Alice  Peloubet  Norton 
A  Plan  of  Work  for  the  Library  Department  of  the  Religious  Education  Asso- 
ciation     ------- 271 

AzARiAH  Smith  Root,  A.  M. 
Socia'  and  Ethical  Ideals  in  Summer  Assemblies        ------     276 

Mr.  Frank  Chapin  Bray 
The  Summer  Schools  and  the  Sunday  School -        -282 

J.  L.  Hurlbut,  D.  D. 

Proceedings -.---.-.-291 

The  Constitution  of  the  Association      ---- 302 

Ofl5cers --------     307 

Members  of  the  Association    -       -       -       -       -       -       -       -       -       -       -314 

Index  --  --- ---     376 


THE  PRESIDENT'S  ANNUAL  ADDRESS 
WILLIAM  H.  P.  FAUNCE,  D.  D.,  LL.  D. 

PRESIDENT,    BROWN   UNIVERSITY,  PROVIDENCE,  R.    I. 

All  of  US  are  more  or  less  clearly  conscious  that  we  live  in  two  worlds 
—  the  world  of  facts  and  the  world  of  values.  In  the  one  world  we  are 
constantly  asking  what  is;  in  the  other  we  are  asking  what  is  worth 
while.  In  the  one  world  we  deal  with  the  bare  existence  of  objects  and 
phenomena ;  in  the  other  we  deal  with  appreciation  and  appraisement. 
In  the  one  world  we  have  to  do  with  science,  which  never  approves  or 
condemns,  but  simply  attempts  to  imderstand ;  in  the  other  we  have  to 
do  with  morals  and  religion,  with  standards  of  value  and  ideals  of 
life. 

Now  the  great  triumphs  of  western  civilization,  particularly  in  the 
nineteenth  century,  have  been  achieved  mainly  in  the  realm  of  fact  and 
by  the  aid  of  physical  science.  Of  those  triumphs  we  are  justly  proud. 
Men  have  discovered  more  facts  regarding  the  physical  world  in  the  last 
fifty  years  than  in  the  previous  five  thousand  years,  and  have  given  us 
inventions  and  discoveries  which  have  revolutionized  our  life.  But  in 
the  world  of  standards,  ideals,  and  values,  we  have  made  as  yet  no  cor- 
responding progress,  but  still  stand  vacillating,  irresolute,  and  waiting 
for  light.  As  to  what  is  true,  we  know  far  more  than  our  fathers ;  as 
to  what  is  right,  we  are  not  so  sure.  Therefore,  our  education  has 
become  chiefly  a  search  for  truth  rather  than  an  aspiration  for  righteous- 
ness, and  in  many  quarters  mental  discipline  and  the  acquisition  of 
knowledge  have  been  dissevered  from  the  building  of  character. 

This  convention  is  in  itself  a  clear  affirmation  that  knowledge  and 
character,  which  God  hath  joined  together,  shall  not  m  America  be  put 
asunder,  and  that  the  only  purpose  of  knowing  what  is  true  is  in  order 
to  do  what  is  right.  The  education  of  the  future  must  give  us  not  only 
laboratories  in  which  we  determine  what  is,  but  such  power  of  ethical 
appreciation  that  we  shall  recognize  the  beauty  and  listen  to  the  impera. 
tive  summons  of  the  things  that  ought  to  be. 

In  the  early  history  of  the  American  colonies,  there  was  no  divorce 
of  mental  and  moral  training.  Nearly  all  of  the  eight  pre-Revolutionary 
colleges  had  their  foundations  laid  deep  in  moral  earnestness  and  reli- 
gious faith.  Their  primary  object  was  the  training  of  a  "godly  min- 
istry," and  their  very  mottoes,  Christo  et  Ecclesice,  Lux  ac  Veritas,  In 

9 


lo  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Deo  Speramus,  show  how  profound  was  the  religious  conviction  which 
gave  them  birth. 

At  that  time  all  primary  education,  as  well,  was  permeated  and 
colored  by  the  dogmatic  teaching  of  religion.  In  Massachusetts  Church 
and  State  were  united,  and  no  man  could  exercise  suffrage  unless  he  were 
a  church  member.  In  Connecticut  the  standing  order  was  not  abol- 
ished until  1833.  But  the  best  witness  to  the  character  of  the  old  prim- 
ary education  is  the  New  England  Primer,  of  which  two  or  three  million 
copies  were  printed  during  a  century  and  a  half.  In  all  that  long  period, 
every  New  England  child  learned  to  read  by  the  help  of  that  famous 
primer.  When  the  child  learned  the  letter  A,  he  learned  to  repeat: 
"In  Adam's  fall.  We  sinned  all."  The  letter  O  introduced  him  to 
Obadiah,  the  letter  Z  taught  him  the  virtue  of  Zaccheus,  and  the  entire 
alphabet  was  made  the  vehicle  of  Biblical  history  and  Puritan  theology. 
Then  followed,  in  that  primer  which  held  undisputed  sway,  the  ten 
commandments,  the  shorter  catechism,  and  a  summary  of  Christian 
duties.  In  our  early  American  education,  all  books,  studies,  schools, 
from  the  first  day  with  the  primer  to  the  last  day  in  the  college,  were 
arranged  with  the  conviction  that  the  acquisition  of  knowledge  and  the 
teaching  of  religion  could  never  be  separated. 

That  state  of  thuigs  has  forever  vanished.  We  have  seen  the  rise 
and  marvelous  development  of  our  great  public  school  system,  con- 
trolled and  administered  by  the  State.  We  have  seen  the  founding  and 
growth  of  state  universities,  dominating  entire  systems  of  education,  and 
forbidden  to  ally  themselves  with  any  religious  creed.  We  have  seen  the 
acceptance  of  the  educational  philosophy  of  Froebel  and  Pestalozzi, 
whose  attitude  toward  childhood  is  hardly  that  of  Cotton  Mather  and 
Jonathan  Edwards.  We  have  seen  great  educational  gifts  made  by  men 
whose  success  has  been  in  the  financial  rather  than  the  moral  world. 
We  have  met  teachers  whose  interest  is  not  in  students,  but  in  studies, 
and  who,  confining  themselves  to  the  search  for  facts,  deliberately 
relegate  character  building  to  the  churches. 

And  some  of  our  churches  we  must  frankly  confess  are  not  awake  to 
their  educational  responsibility.  Handing  over  all  education  to  the 
State,  they  have  sometimes  allowed  themselves  to  become  a  saints'  rest 
rather  than  a  soldiers'  inspiration.  Some  of  us  have  been  running  the 
ambulance,  when  we  might  have  been  leading  the  charge.  In  some 
cases,  the  Sunday  school  has  remained  passive,  stationary,  while  the 
public  school  has  swept  onward  with  vast  equipment  and  novel  methods. 
In  some  cases  the  pulpit  has  been  mainly  hortatory,  forgetting  the  cry 
which  greeted  the  preaching  of  our  Lord:   "We  know  that  thou  art  a 


THE  PRESIDENT'S  ANNUAL  ADDRESS  ii 

teacher  come  from  God!"  Too  often  the  student  finds  one  view  of 
truth  and  duty  presented  in  the  church  and  an  entirely  different  view 
presented  in  the  school  or  college  class  room,  and  so  his  inner  life  is 
distracted  and  paralyzed. 

Now  men  are  coming  together  in  many  places  and  many  organiza- 
tions throughout  the  country,  men  who  believe  that  God  is,  and  that 
man  is  made  in  His  image,  and  are  demanding  that  this  fatal  separation 
shall  not  continue;  that,  in  spite  of  all  impediments  and  dangers,  our 
education  shall  be  shot  through  with  ethical  ideals,  and  our  religious 
efforts  shall  recognize  the  abiding  necessity  of  the  educational  process. 

What  then  do  we  need?  First  of  all  we  need  to  exalt  the  ethical 
ideal  in  our  public  and  private  schools.  Perhaps  the  best  teaching  of 
morals  here  is  largely  indirect.  It  is  by  the  contagion  of  character  in 
the  teacher,  rather  than  by  the  inculcation  of  catechism  or  code  of  eti- 
quette. In  one  sense  all  good  education  is  education  in  goodness,  and 
all  right  training  is  training  in  doing  right.  In  the  solution  of  a  problem 
in  algebra  a  boy  may  show  all  the  cardinal  virtues,  or  may  commit  most 
of  the  seven  deadly  sins. 

Yet  there  is  need,  also,  of  the  direct  presentation  of  high  ideals  of 
character.  Here  we  are  not  willing  to  banish  every  sentence  in  the 
Bible  from  our  schools,  while  we  accept  the  maxims  of  Epictetus  and 
Buddha.  One  of  our  great  needs  is  a  book  of  selections  from  the 
Scriptures,  free  from  dogmatic  teaching,  and  embodying  those  passages 
in  the  Old  and  New  Testaments  which  deal  with  the  eternal  moral 
verities,  held  alike  by  Protestant,  Catholic,  and  Hebrew.  If  the  Puritan 
school  was  narrow  in  its  forcing  of  Bible  history  on  every  child,  equally 
narrow  is  the  modem  school  which  banishes  the  visions  of  the  prophets, 
the  proverbs  of  the  wise  men  of  Israel,  and  St.  Paul's  praise  of  love, 
simply  because  these  things  are  in  the  Bible.  To  discriminate  against 
moral  teaching,  on  the  groiuid  that  it  is  found  in  the  Bible,  is  sectarian- 
ism of  the  clearest  kind. 

We  need,  also,  the  direct  teaching  of  ethics  as  a  means  to  the  impera- 
tive renovation  of  our  industrial  and  commercial  life.  We  have  had  a 
genuine  revival  of  religion  m  this  country  in  the  past  two  years,  and  do 
not  know  it.  It  has  been  such  a  revival  as  Isaiah  pictured:  "Wash 
you,  make  you  clean ;  put  away  the  evil  of  your  douigs  from  before  mine 
eyes;  cease  to  do  evil,  learn  to  do  well";  such  a  revival  as  John  the 
Baptist  demanded  when  he  cried :  "  Exact  no  more  than  that  which  is 
appointed  you" ;  such  a  revival  as  our  Lord  demanded  when  He  cried 
to  the  leaders  of  His  nation :  "Take  heed  and  beware  of  covetousness, 
for  a  man's  life  consisteth  not  in  the  abundance  of  the  things  which  he 


12  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

possesseth."  We  have  suddenly  become  conscious  that  our  industry  is 
not  yet  moralized,  that  our  commerce  is  not  yet  permeated  by  religion, 
and  that  piracy  is  the  same  thing,  whether  committed  on  the  high  seas 
and  under  the  black  flag,  or  imder  the  Stars  and  Stripes,  and  with  all 
the  sanctions  of  legal  procedure.  We  shall  never  again  be  content  with 
the  maxims  of  poor  Richard,  cold,  calculating,  prudential,  exalting  thrift 
above  self-sacrifice,  and  shrewdness  above  heroism. 

With  the  help  of  Drummond  and  Kropotkin,  and  a  host  of  recent 
writers,  we  have  looked  deeper  into  the  cosmic  process  and  have  learned 
that  the  primal  law  of  the  world  is  not  the  law  of  strife  but  the  law  of 
love.  We  have  learned  that  co-operation  is  one  of  the  chief  factors  in 
evolution.  God  has  so  made  the  world  that  a  selfish  species  must  perish. 
Ally  flock  of  birds  that  will  not  fly  together  on  the  journey  southward 
shall  all  lose  the  way.  Any  flock  of  sheep  that  will  not  stand  together  in 
the  winter  storm  shall  all  perish  separately.  Selfishness  spells  exter- 
mination, even  among  the  beasts  and  birds.  In  the  great  arena  of 
human  mdustry,  the  chief  need  to-day  is  to  conceive  all  honest  labor  as 
a  form  of  social  service,  performed  under  the  law  of  God  for  the  benefit 
of  our  fellow  men. 

But  it  is  not  from  the  cosmic  order  that  we  derive  our  chief  inspiration 
to  noble  living  —  it  is  from  Jesus  Christ.  There  are  men  here  to-night, 
who  a  thousand  times  have  cried  to  their  fellow  men,  "  Come  to  Christ! " 
But  what  is  it  to  come  to  Christ?  To  interpret  that  phrase  and  make 
its  meaning  vivid  to  all  the  world  is  one  of  our  greatest  needs  to-day.  We 
know  what  it  means  to  come  to  the  social  theory  of  Karl  Marx,  what 
it  means  to  come  to  the  musical  ideals  of  Wagner,  what  it  means  in 
philosophy  to  go  back  to  Kant.  What  does  it  mean  to  look  on  life 
through  the  eyes  of  the  Man  of  Galilee,  to  see  duty  as  He  saw  it,  and 
feel  the  claim  of  brotherhood  as  He  felt  it  ?  What  does  it  mean  to  feel 
moral  values  as  He  felt  them,  when  He  lived  and  died  to  bring  them 
home  to  humanity?  It  is  not  only  our  sons  and  daughters  that  must 
come  to  Christ,  but  our  mstitutions  and  our  civilization.  Our  learning 
must  come  to  Him  for  the  beginning  of  wisdom ;  our  commerce  come  to 
Him  for  the  sense  of  justice ;  our  industry  must  come  to  Him  for  the 
spirit  of  brotherhood;  our  government  come  to  Him  that  it  may  be 
saved  from  partisanship  and  tyranny ;  our  diplomacy  come  to  Him  that 
it  may  transform  the  warring  nations  into  the  federation  of  the  world. 

It  is  not  essential  that  all  of  us  should  interpret  truth  and  duty  in 
precisely  the  same  way,  but  it  is  essential  that  we  should  all  carry  the 
open  mind.  The  great  difference  among  men  is  not  the  difference 
between  rich  and  poor,  not  between  the  learned  and  the  ignorant;  it  is 


THE  PRESIDENT'S  ANNUAL  ADDRESS  13 

the  difference  between  men  of  the  open  mind  and  men  of  the  closed 
mind ;  the  men  for  whom  all  truth  and  duty  are  fixed  and  fossilized,  and 
the  men  who  believe  that  God's  to-morrow  is  greater  than  His  yesterday, 
and  that  more  light  is  to  break  out  of  His  Word.  All  men  of  all  creeds 
who  believe  in  the  open  mind,  this  convention  is  for  you.  Sursum 
corda!  Lift  up  your  hearts,  and  open  your  minds  again  to  the  Spirit 
that  is  not  far  from  every  one  of  us. 

Does  it  seem  a  tremendous  task  to  moralize  our  modem  life,  to 
permeate  all  education  with  the  religious  ideal,  and  all  religion  with  the 
educational  ideal  ?  So  it  is  —  great  enough  to  summon  and  inspire 
every  one  of  us.  "They  shall  be  afraid  of  that  which  is  high,"  is  a 
pathetic  description  of  old  age  in  the  Old  Testament.  Whenever  you  find 
a  man  that  is  afraid  of  a  great  and  shining  duty,  who  says,  That  is 
true,  but  I  cannot  reach  it ;  that  is  right,  but  I  cannot  do  it  —  that  man, 
whether  he  is  seventeen  or  seventy,  is  already  in  his  dotage  and  decrepi- 
tude. But  whenever  a  man  says,  That  is  right  and  I  will  do  it;  that  is 
true  and  just  and  my  church  and  my  country  shall  attain  it —  that  man, 
whatever  his  age,  has  found  the  secret  of  eternal  youth;  he  is  adding 
daily  to  the  growing  good  of  the  world. 


ANNUAL  SURVEY  OF  PROGRESS  IN  MORAL  AND  RELIG- 
IOUS EDUCATION 
WILLIAM  DOUGLAS  MACKENZIE,  D.  D. 

PRESIDENT,    HARTFORD   THEOLOGICAL   SEMINARY,    HARTFORD,    CONN. 

The  purpose  of  this  annual  survey  is  not  to  chronicle  all  the  changes, 
nor  to  amass  and  present  statistics  in  the  religious  work  of  the  educa- 
tional institutions  of  America.  At  longer  intervals  of  time  such  a 
method  may  be  employed  with  great  and  far-reaching  power.  Rather 
has  the  association  laid  upon  the  individual  selected  for  this  task  the 
duty  of  determining  each  year  his  own  point  of  view  and  of  dealing  with 
those  elements  of  the  situation  which  seem  at  the  time,  for  whatever 
reason,  to  be  salient  and  significant.  I  have  decided  to  omit  reference 
to  some  topics  which  were  dealt  with  by  my  predecessors. 

The  very  existence  of  our  association  has  called  the  attention  of  all 
thoughtful  people  to  the  vast  extent  and  the  endless  ramifications  of  this 
that  we  call  religious  education.  A  glance  at  the  names  of  our  seven- 
teen departments  makes  one  ask,  What  else  is  there  in  our  national  life 
which  does  not  seem  to  have  some  immediate  and  powerful  relation 
to  moral  and  religious  education  ?  We  have  stretched  the  word  to  cover 
not  merely  the  training  of  the  young,  but  the  continuous  education  of  all 
citizens ;  for  we  see  that  human  beings  still  need  direction  and  inspiration 
long  after  our  psychologists  tell  us  that  their  habits  are  fashioned  and 
fixed.  And  we  have  stretched  the  word  to  cover  many  kinds  of  institu- 
tions, recognizing  that  they  all  have  part  in  this  fimdamental  work  of 
moulding  the  characters  of  us  all.  We  owe  this  broad  and  powerful 
conception  to  the  mind  and  heart  of  the  one  man  who  founded  this  asso- 
ciation, the  late  William  R.  Harper.  So  deep  were  his  convictions  about 
this  work  that  I  have  heard  him  say  more  than  once  that  if  he  had  to 
choose  between  them,  he  would  rather  give  up  the  presidency  of  the 
University  of  Chicago  in  order  to  promote  the  general  religious  education 
of  the  country.  His  loss  to  us  a  little  more  than  one  year  ago  deserves 
to  be  mentioned  in  this  svu-vey.  His  personality  had  become  identified 
in  the  public  mind  not  merely  with  the  career  of  a  university  professor 
and  president,  but  in  a  specific  and  unique  manner,  with  the  quickening 
and  spreading  and  energizing  of  Bible  study.  From  the  early  days 
when  he  tried  to  cover  Connecticut  with  classes  studying  Hebrew  in 
order  to  read  the  Old  Testament  in  the  original,  down  to  those  last 
strenuous  and  crowded  years  when  by  his  vision,  his  enthusiasm,  his 

14 


PROGRESS  IN  RELIGIOUS  AND  MORAL  EDUCATION       15 

patience,  his  persistence,  he  brought  the  Religious  Education  Associa- 
tion into  existence,  it  is  not  too  much  to  say  that  the  supreme  passion  of 
his  Hfe  was  what  Matthew  Arnold  gives  as  the  double  meaning  of  cul- 
ture: "To  render  an  intelligent  being  more  intelligent";  and  "To 
make  reason  and  the  will  of  God  prevail." 

It  seems  right  that  we  should  remind  ourselves  of  that  one  fact  in 
the  life  of  this  nation  which  has  made  the  formation  of  this  association 
both  necessary  and  possible.  I  refer  to  the  separation  between  Church 
and  State.  The  events  which  are  even  now  transpiring  in  France  and 
in  England  serve  to  keep  the  subject  before  the  minds  of  all  earnest 
people.  In  bitter  strife  the  cause  of  freedom  is  being  fought  out  by  both 
those  countries.  The  logic  of  history  is  severe  and  irresistible,  and  it 
will  work  out  in  both  England  and  France  that  condition  in  which  we 
find  ourselves  here,  where  Church  and  State  stand  at  last  on  separate 
foundations,  at  the  same  time  in  friendly  and  powerful  co-operation. 
And  yet  can  we  say  that  we  have  really  solved  the  problem?  Jowett 
of  Oxford  said  once  in  his  caustic  way  that  Church  and  State  are  not 
"a  device  of  statesmen  or  of  churchmen" ;  they  constitute  "a  national 
dualism,  which,  except  among  angels,  who  are  above  this  world,  or  infi- 
dels, who  know  no  other,  must  ever  be."  We  in  America  are  trying  to 
work  out  this  theory  of  a  natural  dualism ;  but  our  difficulty  lies  in  the 
fact  that  the  dualism  is  not  complete.  Each  of  these  two  supreme  insti- 
tutions has  some  positive  relation  to  the  work  of  the  other,  and  finds 
difficulty  in  making  the  rightful  allowances  for  the  other,  while  fulfilling 
thoroughly  its  own  destiny.  Nowhere  does  this  imderlying  community 
of  interests  and  intersection  of  duties  appear  more  clearly  than  in  the 
matter  of  religious  education.  The  attempt  to  separate  the  public  school 
entirely  from  the  religious  atmosphere  and  definite  religious  teaching  has 
been  sometimes  pushed  to  an  extreme.  But  I  know  of  no  state  or  coun- 
try where  the  extreme  has  been  long  maintained.  The  recoil  is  sure  to 
come.  And  it  comes  because  men  find  that  in  respect  of  both  culture 
and  morals  the  extreme  of  separation  is  most  disastrous.  In  respect  of 
morals,  it  is  clear  that  there  is  an  immense  loss  when  the  religious  sanc- 
tion is  completely  withheld  from  the  teaching  of  social  duty.  And  in 
respect  of  culture  it  is  equally  manifest  that  a  nervous  and  narrow  deter- 
mination to  banish  all  references  to  Christianity  and  its  positive  beliefs, 
the  Bible  and  its  historic  place,  from  the  text-books  and  the  class-rooms 
of  our  schools  creates  a  situation  as  absurd  as  it  is  harmful,  and  as 
pathetic  as  it  is  absurd.  That  the  public  schools  of  a  certain  state  should 
teach  my  boy  about  the  gods  of  the  Greeks  and  the  Romans,  not  to  speak 
of  the  Egyptians  and  the  Scandinavians,  but  never  a  word  about  the 


1 6  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

God  of  the  Hebrews  raises  the  question  in  my  mind  not  merely  whether 
this  is  Christendom  in  which  we  live,  but  whether  this  is  real  education 
which  our  children  receive.  When  again,  I  hear  that  in  some  other 
state,  the  effort  is  being  made  to  exclude  from  the  text-books  of  European 
history  or  the  foundations  of  American  history,  all  references  to  the 
name  of  God  or  to  the  great  religious  controversies  and  ecclesiastical 
movements,  I  am  bound  to  ask  whether  this  is  the  real  history  of  the 
real  past,  the  actual  making  of  the  modem  world,  which  is  being  taught, 
or  whether  it  is  simply  a  long  and  elaborate  falsehood  by  which  the 
yoimg  mind  is  being  darkened.  Far  be  it  from  me  to  say  that  the  public 
school  system  as  a  whole  is  irreligious.  Its  class-rooms  are  occupied 
by  earnest  and  high-minded  teachers,  many  of  whom  fill  the  atmosphere 
with  pure  and  noble  influences.  All  that  I  wish  to  urge  is,  that  it  would 
be  a  profound  mistake  to  suppose  that  Church  and  State  constitute  a 
real  dualism,  as  Jowett  suggested,  or  that  the  attempt  to  exclude  the 
Christian  religion  from  the  day-school  has  no  bearing  upon  such  ques- 
tions as  these :  What  is  education  ?  or.  How  can  we  tram  our  children  to 
see  the  actual  world  of  human  experience  ?  or,  How  can  we  give  them  a 
feeling  for  the  absolute  authority  of  virtue,  and  the  final  meaning  of  a 
human  career?  For  we  surely  must  teach  them  the  meaning  of  life, 
and  its  final  meaning  lands  us  in  religion.  It  is  a  matter  for  profound 
congratulation  that  education  is  reserved  for  the  sovereign  control  of  each 
state  in  the  Union,  and  that  it  has  not  yet  been  discovered  as  a  happy 
hunting  grovmd  for  the  commissioners  on  interstate  commerce.  No 
two  states,  whatever  their  laws  may  be,  do  in  practice  treat  the  problem 
of  religion  in  the  public  schools,  in  exactly  the  same  way.  No  blvmder 
can  blight  the  life  of  the  whole  country.  The  experiments  of  each 
section  are  available,  as  objects  of  study,  for  all  the  other  sections.  And 
out  of  the  vast  and  varied  experiences  thus  being  wrought  out,  we  may 
be  sure  that  wise  and  blessed  guidance  will  be  gradually  gained. 

In  the  meantime  one  immeasurable  boon  has  come  to  us  from  the 
separation  of  Church  and  State.  The  conscience  of  the  Church  has 
been  aroused.  Nowhere  in  the  world  are  the  religious  people  so  di- 
rectly and  so  generally  concerned  about  the  subject  of  religious  teaching. 
Nowhere  do  so  many  agencies  exist  for  that  purpose,  nowhere  is  there  so 
widespread  and  so  intelligent  a  determination  to  make  it  effective.  And  . 
two  methods  are  being  employed,  which  are  profoundly  distinguished 
from  one  another.  On  the  one  hand,  we  have  the  system  of  parochial 
schools,  which  has  been  adopted  most  largely  by  the  Roman  Catholic 
Church,  but  very  largely  also  by  the  Lutherans.  On  the  other  hand,  we 
have  the  method  employed  by  the  great  majority  of  the  churches,  which 


PROGRESS  IN  RELIGIOUS  AND  MORAL  EDUCATION      17 

seeks  to  provide  for  religious  instruction  outside  of  the  state  institutions 
and  apart  from  that  general  education  which  we  ought  never  to  call 
secular.  The  former  method,  when  you  have  conquered  the  problem 
of  expense,  is  in  many  ways  the  easier  method.  It  enables  the  Church 
to  carry  on  its  work  of  instruction  in  its  traditional  way.  Perhaps  in 
the  end  it  will  be  found  not  to  be  the  most  effective  way.  For  the 
Church,  like  every  other  institution  on  earth,  even  though  you  call  it 
divine,  can  learn  its  best  lessons  and  master  its  most  powerful  weapons, 
only  by  enduring  hardness.  Perhaps  the  more  difficult  task  which  the 
other  method  involves  will  lead  to  the  richer  results.  There  the 
churches  are  being  compelled  to  investigate  the  whole  situation  and  the 
actual  problem  most  profoundly.  No  traditions  exist  for  our  guidance. 
We  are  conscious  of  the  high  and  glorious  duty  of  opening  up  entirely 
new  territory.  We  are  creating  new  institutions  every  year;  we  are 
almost  transforming  old  ones;  we  are  multiplying  our  specialists  con- 
tinually, in  our  determination  to  make  religious  education  a  universal 
and  omnipotent  factor  in  the  life  of  the  nation. 

The  work  of  this  association  has  made  it,  if  necessary  or  possible, 
more  manifest  than  ever  that  the  permanent  basis,  the  permanent 
source  of  guidance  and  inspiration  in  all  religious  education  must  be 
the  Bible.  The  programmes  of  our  former  conventions  were  constructed 
with  the  deliberate  intention  of  setting  this  fact  in  the  forefront  of  all 
our  work.  We  have  felt  that  there  was  every  reason  for  making  our  wit- 
ness on  that  point  vmequivocal.  And  yet  that  has  made  our  task  both 
delicate  and  difficult.  For  in  our  day  there  are  wide  divergences  of 
opinion,  and  even  of  spirit  and  sentiment,  on  this  subject.  There  are 
those  who  draw  a  definite  and  sharp  line  between  the  scientific  study  of 
the  Bible  and  its  use  for  the  devotional  and  the  practical  life.  They  are 
prepared  to  reconstruct  the  entire  range  of  traditional  opinion  regarding 
the  dates  and  authorship  of  the  books  of  the  Old  and  New  Testaments. 
They  undertake  to  do  this  in  a  calm  and  scientific  spirit  which  ignores 
entirely  the  religious  values  involved  in  the  process.  And  they  urge 
that  their  work  does  not  and  cannot  destroy  the  real  significance  of  the 
book  as  a  whole.  It  stands  there  after  all  as  the  supreme  witness  of 
man's  spirit  to  the  reality  of  God  and  of  the  divine  life  m  man.  But, 
it  may  well  be  said,  if  your  scientific  investigation  leaves  the  devotional 
value  of  the  Bible  untouched,  why  need  we,  the  people  who  are  not 
scholars,  even  we  teachers  of  various  kinds,  in  pulpit  and  class-room; 
who  are  dealing  with  the  practical  issues  of  religious  experience  —  why 
need  we  trouble  ourselves  about  the  critical  conclusions  of  the  scholarly 
world  ?     On  the  other  hand,  it  may  be  urged  that  even  for  the  critical 


i8  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

study  of  the  Bible,  there  is  something  more  demanded  than  philological 
learning  and  ingenuity  in  the  comparison  of  documents.  There  are 
data  here,  real  facts  which  must  be  weighed,  and  which  can  only  be 
weighed  by  the  man  who  has  moral  and  spiritual  insight.  One  of  the 
great  services  rendered  by  this  association  consists  in  bringing  together 
the  Biblical  scholar  and  the  popular  Biblical  teacher.  And  I  count  it 
as  one  of  the  most  remarkable  signs  of  progress  in  religious  education 
that  this  service  is  being  pushed  farther  every  year.  The  Biblical 
scholars  of  America  to-day  are  not  living  in  seclusion  from  the  life  of  the 
people.  They  are  putting  themselves  into  close  and  ever  closer  contact 
with  the  Church  and  its  institutions.  From  Yale  and  from  the  Univer- 
sity of  Chicago,  for  example,  we  are  constantly  receiving  fresh  additions 
to  the  pedagogic  literature  of  the  Church.  Some  of  our  ablest  scholars 
in  these  and  other  seats  of  learning  are  devoting  their  energies  to  the 
work  of  familiarizmg  the  people,  especially  pastors  and  Sunday-school 
teachers,  with  the  conclusions  of  Biblical  scholarship.  In  the  very  effort 
to  do  this,  there  doubtless  lies  a  great  boon  to  critical  science.  Investi- 
gation is  carried  on  under  a  deeper  sense  of  responsibility  and  with  that 
deeper  insight  which  contact  with  real  life  always  gives  to  the  student 
of  religious  history  and  opinion.  But  there  is  a  great  boon  also  to  the 
life  of  the  Church  as  a  whole.  The  day  of  the  offensively  militant 
scholar  is  past.  If  here  and  there  some  one  may  be  found  who  shouts 
against  traditionalism  and  prophecies,  limitless  things  about  higher 
criticism,  his  voice  soimds  lonely  and  harsh.  Our  scholars  are  engaged 
in  the  high  and  noble  task  of  actively  sharing  their  results,  not  merely 
with  scholars,  but  with  the  Christian  public,  seeking  in  quiet  and  earnest 
ways  to  show  that  the  facts  they  have  discovered  do,  as  they  believe 
establish,  and  do,  as  they  have  found,  nourish  the  faith  and  hope  and 
love  of  the  human  soul. 

There  are  two  spheres  of  religious  instruction  in  which  investigation 
shows  that  the  facts  before  us  are  being  felt  rather  heavily.  Some  years 
ago  a  strong  movement  was  begun  to  introduce  more  thorough  Bible 
teaching  into  our  colleges.  It  was  felt  that  if  the  Bible,  if  religion,  is  to 
retain  the  respect  of  college  men,  its  teaching  must  be  put  on  a  level 
with  that  of  the  other  chairs.  It  will  not  do  to  give  young  men  the 
impression  that  while  rigid  scientific  methods  and  hard  study  are  needed 
in  all  other  departments,  these  requirements  are  absent  in  that  class- 
room which  deals  with  the  Bible.  It  must  not  be  that  there  trivial  out- 
lines of  history  and  geography  are  combined  with  familiar  platitudes 
as  the  sole  pabulum  which  the  college  student  gets  from  the  Biblical 
department.     And  yet  the  attempt  to  correct  this  situation  has  some- 


PROGRESS  IN  RELIGIOUS  AND  MORAL  EDUCATION      19 

times  produced  another  which  in  some  circumstances  may  prove  even 
more  difficult.  This  is  found  where  a  fully  equipped  Biblical  scholar 
enters  with  great  enthusiasm  upon  the  work  of  putting  Bible  study  in 
the  college  on  a  thoroughly  critical  basis.  In  some  cases,  the  pre- 
scribed Bible  course  has  been  made  for  the  average  student  harder  and 
drier  and  more  exacting  than  the  study  of  Latin  and  Greek  writers. 
What  college  professor  would  make  the  ordinary  sophomore  investigate 
for  himself  the  order  of  Plato's  dialogues,  or  trace  the  connections 
between  Virgil's  iEneid  and  Homer?  And  yet  something  like  this 
has  been  attempted  in  the  Biblical  department  of  some  colleges.  The 
attempt  to  put  the  study  of  the  Bible  by  all  college  undergraduates  on 
the  same  basis  as  that  of  professional  students  in  the  Divinity  schools, 
can  only  do  harm.  The  young  student  is  baffled,  troubled.  He  leaves 
the  class  having  neither  gained  the  vantage  ground  of  the  trained  theo- 
logian nor  the  spiritual  nourishment  for  which  the  layman  eagerly 
yearns.  These  facts  are  before  our  college  authorities;  and  as,  during 
the  last  two  or  three  years,  they  have  been  most  earnestly  considered, 
I  doubt  not  that  in  the  years  to  come  they  will  be  most  effectively  dealt 
with.  Exactly  the  opposite  situation  is  presented  to  our  friends  by  the 
Young  Men's  Christian  Association.  The  great,  and  every  year  more 
marvelous,  work  of  this  institution  has  nowhere  been  more  fruitful  than 
in.  the  colleges.  Their  Bible  study  classes  have  in  many  cases  proved 
to  be  the  sources  of  a  vigorous  and  manly  Christian  life.  And  their 
experience  in  that  direction  has  led  them  to  extend  the  system.  To-day 
they  are  making  wise  and  wide  experiments  to  establish  Bible  study 
among  men  of  all  classes,  business  men,  wage  earners  and  so  forth. 
But  one  of  the  first  facts  which  forces  itself  upon  them  is  that  the  leaders 
of  this  work  must  have  some  kind  of  training.  You  cannot  indefinitely 
confine  Bible  study  to  the  drawing  of  a  few  practical  moralities  or  spirit- 
ual inspirations  from  selected  portions  of  Scripture.  The  relentless 
movement  of  the  human  mind  compels  you  to  place  your  devotional 
nourishment,  your  soul's  life,  in  relation  with  history,  with  the  general 
view  of  man  and  nature  and  God,  which  rules  all  the  rest  of  our  thinking 
to-day.  In  a  word,  it  is  hopeless  to  appoint  men  as  permanent  teachers 
of  Christianity  either  at  home  or  abroad,  who  have  not  earnestly  and 
under  competent  guidance  studied  Christianity.  I  have  reason  to  know 
that  the  leaders  of  the  Y.  M.  C.  A.  are  now  engaged  on  this  matter,  as  a 
report  presented  before  this  convention  will  prove  most  happily  and 
most  powerfully. 

In  recent  numbers  of  Religious  Education,  the  excellent  journal 
published  by  this  association,  and  elsewhere,  some  most  valuable  and 


20  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

suggestive  reports  have  been  made  by  Professor  Wallace  N.  Steams  on 
movements  in  several  of  the  state  universities  which  aim  at  developing 
their  direct  religious  influence  over  the  students.  No  field  of  work  is 
more  important,  and  no  men  are  more  deeply  aware  of  its  crucial  relation 
to  the  future  of  the  nation  than  the  splendid  men  who  guide  the  work 
and  mould  the  spirit  of  those  institutions.  There  is  a  most  interesting 
variety' in  the  methods  which  are  being  employed.  It  is  clear  that  the 
possible  methods  are  not  yet  exhausted,  and  that  we  may  in  the  near 
future  hear  of  efforts  in  some  of  the  state  imiversities  along  lines  which 
have  not  yet  been  attempted. 

Since  our  last  general  convention,  the  International  Sunday  School 
Association  has  held  another  of  its  great  conferences,  at  Toronto  in 
Jime,  1905.  The  association  at  that  time  made  various  important 
decisions,  among  which  not  the  least  was  the  definite  extension  to 
foreign  missionary  lands  of  those  operations  which  have  made  the 
Sunday  school  so  powerful  in  Europe  and  America.  Perhaps  the  most 
significant  of  its  actions,  was  the  resolution,  adopted  unanimously,  by 
which  the  International  Lesson  Committee  was  ordered  to  draw  up  a 
set  of  alternative  Bible  studies  for  senior  classes.  This  along  with  the 
act  at  the  Denver  conference,  where  a  similar  step  was  taken  in  relation 
to  the  primary  grades,  goes  far  towards  establishing  under  the  auspices 
of  the  International  Association,  a  complete  system  of  graded  courses 
in  the  Simday  schools.  No  one  believes  that  the  present  system  ought 
to  be  abandoned  forthwith.  The  proposal  to  do  so  is  not  practical,  nor 
would  it  be  wise  if  it  could  be  done.  But  there  can  be  only  wisdom  in 
the  effort  of  the  association  gradually  and  carefully  to  work  out  a 
parallel  system  of  graded  courses.  No  two  men  can  be  found  to-day 
who  agree  thoroughly  as  to  what  those  courses  should  be.  Cautious 
and  prolonged  experimentation  alone  can  show  how  the  material  at  our 
disposal  in  the  history  of  the  Bible  and  of  the  Christian  religion  as  a 
whole  can  be  adapted  to  our  Simday-school  system  of  education. 

One  of  the  most  cheering  signs  in  the  entire  field  of  religious  educa- 
tion must  be  found  in  the  growing  importance  attached  all  over  the 
country  to  the  training  of  Sunday-school  teachers.  The  International 
Association  is  putting  marvelous  energy  into  this  work.  Many  of  its 
institutes  in  various  parts  of  the  country  exercise  a  powerful  influence. 
I  can  bear  testimony  from  our  experience  in  Connecticut,  where  we 
have  held  in  connection  with  the  Hartford  School  of  Religious  Pedagogy 
two  large  and  important  institutes  for  Sunday-school  teachers,  that 
the  results  of  such  work  are  in  the  highest  degree  encouraging.  Sunday- 
school  superintendents  and  teachers,  of  all  ages,  come  to  such  gather- 


PROGRESS  IN  RELIGIOUS  AND  MORAL  EDUCATION      21 

ings  with  a  pathetic  eagerness  to  leani,  with  humility,  self-sacrifice,  and 
openness  of  mind.  But  more  significant  in  a  way,  even,  than  the  spread 
of  the  institutes  is  the  movement  to  establish  permanent  schools  of 
training  for  Sunday-school  workers.  In  New  York  and  Boston,  in 
Hartford  and  Chicago,  such  schools  are  now  in  operation.  And  efforts 
are  being  made  to  create  them  in  other  centers  of  education  and  public 
influence.  A  report  is  presented  before  this  association  regarding  the 
place  which  the  Sunday  school  holds  in  the  theological  seminaries 
throughout  the  countr}'.  Disappointing  as  the  statistics  in  that  valuable 
report  may  seem  to  some,  deplorable  as  it  is  that  so  many  thousands  of 
ministers  are  being  trained  without  any  real  and  competent  preparation 
for  their  work  as  educators  of  the  yoimg,  it  is  good  to  know  that  ten 
years  ago  the  facts  would  have  appeared  much  less  satisfactory.  Prog- 
ress is  certain  to  be  more  rapid  every  year.  The  day  is  coming  when  it 
will  be  found  to  be  as  necessary  that  a  minister  should  study  the  art  of 
teaching  as  the  art  of  preaching,  and  the  organization  and  management  of 
a  Sunday  school  in  the  20th  century  as  the  organization  of  the  churches 
in  the  first  centur}'.  Much  is  demanded  of  the  ministry  in  our  day  of 
which  former  generations  were  quite  innocent.  The  man  who  would 
stand  in  a  pulpit  must  be  for  his  people  their  chief  living  authority  on 
Christianity.  He  must  be  trained  to  know  the  Gospel  which  he  preaches 
and  teaches  not  only  as  a  personal  experience,  but  also  as  a  historical 
process  and  power.  He  must  be  ready  to  deal  with  the  doubts  and 
difficulties  which  fill  the  minds  of  all  thoughtful  and  reading  folk,  and, 
at  any  rate,  guide  them  to  the  sources  of  information.  For  this  he 
needs  the  frankness  and  sincerity  of  the  scientific  spirit  as  well  as  the 
warmth  and  conviction  of  the  Christian  man.  But  he  needs  to  be 
trained  no  less  to  manage  the  affairs  of  a  living  and  often  a  complex 
institution.  Of  the  varied  machinery  of  a  modem  church,  he  must 
understand  not  only  the  outward  form  but  the  inward  meaning,  not  only 
the  social  joints  but  the  psychological  and  spiritual  power.  For  all  this 
it  needs  that  the  modem  seminary  develop  its  contact  both  with  the 
world  of  scholarship  and  with  that  of  concrete  institutions  and  human 
interests.  The  signs  are  many  and  cheering  that  the  training  schools 
of  our  churches  are  striving  for  the  most  part  to  meet  these  multiplied 
demands.  As  we  need  a  ministry  more  varied  in  its  methods  and  its 
genius,  we  need  ministerial  schools  more  elastic,  more  adaptable,  more 
rich  in  their  resources.  These  facts  are  beginning  to  be  understood, 
and  in  many  directions  movements  are  afoot  which  prove  that  the 
Church  of  Christ  will  not  commit  the  unspeakable  blunder,  while  pour- 
ing energy  into  every  other  kind  of  school,  of  leaving  starved  and  pow- 


22  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

erless  that  kind  on  which,  for  its  future  greatness,  it  must  continue  to 
depend. 

I  cannot  review  the  field  of  all  our  seventeen  departments.  But 
there  remain  two  of  which  a  few  words  ought  to  be  said.  The  depart- 
ment of  art  and  music  exists  because  we  recognize  that  art  in  all  its 
forms  is  as  real  and  as  inevitable  an  expression  of  the  human  soul  as 
science  and  religion.  Art  is  not  merely  to  be  tolerated  as  a  weakness 
but  nourished  as  part  of  the  very  glory  of  man.  Nor  is  art  to  be  merely 
recognized  when  it  is  directly  used  to  promote  religious  interests  as  in 
the  decoration  of  churches  and  of  the  acts  of  worship.  It  has  a  realm 
of  its  own.  It  has  fimctions  and  values  of  the  utmost  importance  in  the 
development  of  human  experience.  On  the  other  hand,  we  must 
remember  the  unity  of  human  natiu^e.  None  of  its  functions  is  ever  to 
be  cultivated  for  itself  apart  from,  still  less  in  spite  of,  the  other  powers 
and  interests  of  life.  It  is  as  fatal  to  keep  art  in  a  fenced  pen  with  the 
inscription  over  it,  "Art  for  Art's  sake,"  as  it  is  to  do  that  for  science 
or  religion,  for  statecraft  or  literature.  The  whole  man  is  at  stake  in 
each  and  all  of  these  modes  of  action  and  of  delight.  During  the  past 
year  we  have  had  abundant  public  discussion  of  the  relations  of  the  arts 
to  morality.  Chiefly  has  this  concerned  histrionic  arts.  Always  a 
difiicult  subject,  it  must  not  be  entered  upon  at  any  length  here.  But  I 
think  it  is  my  duty  to  say  that  in  the  judgment  of  many  persons  who  are 
by  no  means  bigoted  and  narrow,  even  of  many  for  whom  dramatic  art 
has  a  great  attraction  and  value,  some  plays  are  being  presented  which 
sin  against  the  unity  of  human  nature.  It  will  not  do  to  say  that  they 
simply  represent  real  sides  of  social  life.  There  are  sides  of  social  life 
in  our  cities  of  excitement  and  passion  which  are  fit  only  for  the  burning. 
To  clothe  these  with  the  adventitious  adornments  of  bewitching  scenery 
and  seductive  music  and  realistic  acting,  is  not  to  represent  the  truth,  but 
a  lie.  It  strips  them  of  that  hearty  and  healthy  moral  condemnation  with 
which  such  scenes  are  covered  in  actual  life.  The  moral  quality  is  as 
much  a  part  of  the  beauty  or  the  ugliness  of  a  scene  or  a  drama  as  the 
color  and  the  music  in  which  it  is  clothed.  I  am  making  no  plea  for  an 
art  that  shall  misrepresent  the  stem  realities  or  ignore  the  shameful  ele- 
ments of  our  mixed  and  struggling  life.  But  I  am  speaking  for  all  men 
and  women  of  sound  and  healthy  mind,  when  I  declare  that  any  form  of 
art  which  arises  from  and  excites  prurient  habits,  any  art  which  could  only 
flow  from  the  imagination  of  degenerate  men  and  which  tends  to  produce 
the  awful  tyrannies  and  curses  of  the  degenerate  imagination  in  others 
has  no  claim  to  be  called  art.  It  is  as  hostile  to  society  as  drunkenness, 
it  is  as  deeply  dangerous  to  the  welfare  of  the  nation  as  open  murder 


PROGRESS  IN  RELIGIOUS  AND  MORAL  EDUCATION      23 

and  rapine.  I  do  not  know  whether  to  record  real  progress  here  or  not. 
For  the  stage  is  one  of  the  mightiest  educators  in  the  land.  The  years 
to  come  must  show  whether  the  events  of  the  past  two  years  will  make 
those  who  are  responsible  more  careful  of  the  moral  judgment  of  the 
people. 

We  have  in  our  association  one  which  we  call  the  department  of  the 
press.  Here  I  believe  that  the  outlook  is  more  cheering.  Our  great 
newspapers  and  other  periodicals  are  almost  uniformly  edited  by  men 
not  only  of  high  education  but  of  high  purposes  and  ideals.  And  they 
are  using  their  magnificent  opportunity  ofttimes  with  the  very  noblest 
spirit  as  well  as  with  splendid  ability.  Some  of  them  keep  their  news 
columns  wonderfully  clean,  when  you  remember  how  constantly  things 
are  happening  which  are  not  clean.  And  they  manage  to  do  this  without 
suppressing  the  news,  without  disguising  the  facts.  Publicity  is  one  of 
the  great  weapons  of  righteousness,  and  the  newspapers  and  magazines 
have  that  weapon  in  their  hands.  We  shall  agree,  probably,  that  in  their 
editorial  columns  these  men  and  women  speak  strongly  and  clearly,  as 
a  rule,  for  what  they  believe  to  be  honorable  and  true  and  religious. 
Many  of  them  give  a  large  place  to  news  of  the  religious  world  and  seek 
to  reflect  in  their  columns  the  opinions  of  religious  leaders.  I  recently 
read  in  the  columns  of  one  great  daily  newspaper  a  deliberately  argued, 
and  really  Christian  answer  to  the  question  sent  by  a  correspondent  — 
What  must  I  do  to  be  saved  ?  I  recently  read  in  the  columns  of  another 
a  careful  but  earnest  plea  for  the  better  use  of  the  weekly  day  of  rest, 
something  better  than  rushing  for  exciting  amusements  and  reading 
miles  of  trash.  The  editor  of  the  Wall  Street  Journal  has  recently 
astonished  men  by  the  boldness  with  which,  in  a  series  of  articles,  he 
insisted  that  the  religious  life  of  a  people  must  deeply  affect  its  whole 
business  life.  A  business  man,  he  said,  would  rather  do  business  with 
a  man  who  believes  in  immortality.  The  decadence  of  church  attend- 
ance has  its  influence,  he  believes,  on  the  stock  market.  A  community 
which  is  nourished  on  religious  ideals  and  motives  must  ultimately  differ 
in  an  enormous  degree  from  a  community  in  whose  transactions  these 
ideals  and  motives  have  no  place. 

The  newspaper  man  who  cherishes  his  own  honor  has  a  hard  place 
to-day.  He  is  tempted  to  sell  his  opinions  for  a  salary.  He  is  tempted 
to  print  in  exciting  and  depraving  ways  news  that  wiU  increase  his  cir- 
culation. He  is  tempted  to  accept  advertisements  that  are  full  of  lies 
and  shame,  and  to  connect  himself  with  forms  of  sport  that  are  unmanly 
and  depraved,  in  order  to  pay  dividends  to  his  owner.  Let  us  hope 
that  gradually  he  will  work  himself  free  of  these  unworthy  connections, 


24  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

unworthy  of  him  and  unworthy  of  his  readers.  Let  us  hope  that  some 
day  he  will  cease  to  nourish  the  fearful  curse  of  betting  by  means  of  the 
forms  which  he  gives  to  his  columns  of  sport.  Let  us  hope  that  some 
day  the  splendid  influence  of  his  editorial  columns  will  not  be  stained 
and  poisoned  by  the  contents  of  any  other  portion  of  his  periodical. 

Finally,  the  heart  of  man  is  full  of  eager  passions  and  his  brain  of 
endless  devices.  Religion  is  not  here  to  put  a  stay  upon  this  inex- 
haustible energy  of  the  generations.  It  is  not  here  to  stifle  any  pure 
intent  in  anything  that  is  real.  Nor  has  religion  arisen,  nor  has  the 
Gospel  of  Christ  been  sent  to  separate  man  from  the  world  which  God 
gave  him.  The  kingdom  of  God  is  not  an  abstraction  to  which  men 
can  retire  only  by  sacrificing  or  despising  the  real  and  deep  driving  rela- 
tions in  which  they  stand  to  nature  and  to  one  another.  It  is  in  the  ful- 
filment of  these  relations,  it  is  in  the  real  conquest  and  the  ideal  usage 
of  these  facts  that  the  kingship  of  God  is  to  be  proved  and  foimd.  It  is 
not  the  function  of  religious  education,  m  that  high  and  far-reachmg 
vision  of  it  which  we  cherish  here,  to  show  to  the  people  of  our  day  how 
they  may  escape  from  God  to  nature,  nor  how  they  may  cut  themselves 
off  from  the  austere  duties  and  the  pure  joys  of  life  to  find  their  God. 
Our  task  is  at  once  more  exacting  and  more  noble  than  either  of  those. 
It  consists  of  so  knowing  and  loving  God,  our  Father,  and  the  Lord  Jesus 
Christ,  our  Redeemer,  that  all  actual  life  shall  be  more  clearly  divine 
and  all  active  human  relations  the  fulfilment  of  His  law,  the  acceptance 
of  His  grace.  To  this  high  end  we  do  now  once  more  commit  ourselves 
solemnly,  deliberately,  and  gladly,  as  members  of  the  Religious  Educa- 
tion Association,  to  the  service  of  our  country  and  the  merciful  guidance 
of  our  God. 


WHAT  IS  A  CHRISTIAN  NATION? 

WALTER  RAUSCHENBUSCH,  D.  D. 

PROFESSOR   ROCHESTER   THEOLOGICAL   SEMINARY,    ROCHESTER,    N.    Y. 

What  is  a  Christian  nation  ?  What  quahties  of  national  life  must  a 
nation  possess  to  lay  just  claim  to  that  great  name  of  "  Christian  "  ? 

Perhaps  another  question  demands  answer  first.  Is  there  any 
Christian  nation  ?  Is  there  a  single  one  among  the  so-called  Christian 
powers  which  is  really  actuated  by  Christian  motives  in  its  wars  or  its 
diplomacy?  Is  there  a  single  one  that  honestly  seeks  to  realize  the 
ethical  principles  of  Jesus  in  its  economic  institutions,  or  in  its  govern- 
mental attitude  to  the  aristocracies  on  the  one  side  or  the  peasants  and 
factor}'  workers  on  the  other  side  ?  Is  Russia  a  Christian  nation  ?  Or 
Spain,  or  Italy,  or  France?  Or  Germany,  or  England,  or  the  United 
States?     Or  perhaps  the  Congo  Free  State? 

But  we  might  raise  the  same  question  about  individuals.  Are  we 
Christians?  If  we  measure  our  soiled  and  ragged  characters  against 
the  blazing  purity  of  the  Christian  ideal,  we  have  to  avert  our  eyes  with 
a  pang  of  shame.  Yet  we  do  know,  many  of  us,  that  we  are  treading 
past  evil  under  foot  and  that  in  a  growing  measure  the  spirit  of  Jesus 
Christ  is  the  controlling  power  that  shapes  our  aims  and  decides  our 
decisions.  Luther  said :  Christianus  non  in  esse  sed  in  fieri.  Christian 
character  consists  not  in  what  you  are,  but  in  what  you  are  coming  to  be. 
It  is  fair  to  apply  the  same  method  of  judgment  to  the  life  of  nations  and 
to  test  them  by  the  direction  of  their  moral  development,  by  the  spiritual 
tendencies  pervading  them. 

We  must  remember,  too,  that  the  application  of  Christian  morality 
to  public  life  is  still  in  its  rudimentary  stages,  both  in  theory  and  prac- 
tice. We  are  only  slowly  gathering  faith  and  courage  to  assert  that 
Christianity  is  workable  at  all  in  public  affairs  and  that  there  is  saving 
grace  in  Christ  for  nations,  as  well  as  men.  We  have  not  yet  seriously 
undertaken  to  preach  repentance  to  nations,  and  so  it  is  not  strange  that 
they  have  hardly  started  for  the  mourner's  bench  or  raised  their  hands 
for  prayer. 

What  constitutes  a  people  a  Christian  nation  ?  Not,  surely,  the 
name  of  God  in  the  Constitution,  nor  daily  prayer  in  the  Senate,  nor 
religious  pomp  at  the  coronation  of  its  kings,  or  the  oath  on  the  Bible  at 
the  inauguration  of  its  presidents,  nor  the  maintenance  of  a  State 
Church.    These  things  do  have  religious  value,  but  in  the  main  they  are 

25 


26  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

part  of  the  national  traditions  of  decency  and  good  breeding,  or  they 
belong  to  the  decorative  setting  of  the  national  life,  much  like  the  family 
Bible  on  the  parlor  table  at  the  old  farm  home,  or  the  Sistine  Madonna 
on  our  walls.  The  Christian  character  of  a  nation  will  be  determined, 
not  by  these  things,  but  by  the  moral  quality  of  its  collective  actions,  and 
by  the  spirit  pervading  the  nation's  life. 

We  shall  all  agree,  I  think,  that  merciful  helpfulness  toward  those 
who  suffer  would  be  a  mark  of  Christian  spirit  in  a  nation  as  in  an  indi- 
vidual. When  Galveston  is  swept  by  flood,  or  San  Francisco  is  shaken 
to  ruin,  when  India  is  smitten  by  the  plague,  or  China  by  famine,  we 
rejoice  to  see  our  nation  swift  to  respond  to  the  need.  We  feel  that 
spiritual  elation  which  always  thrills  us  when  we  see  the  spirit  of  the 
Christ  leap  forth  in  action.  There  is  a  great  deal  of  such  saving  help- 
fulness in  the  life  of  the  Christian  nations.  If  the  red  cross  were  marked 
on  every  appliance  that  serves  public  mercy,  it  would  be  one  of  the  com- 
monest objects  everywhere. 

On  the  other  hand,  we  shall  have  to  confess  that  much  of  this  public 
generosity  is  childishly  impulsive,  aroused  only  by  what  is  dramatic  and 
spectacular,  easily  wearied,  and  amazingly  callous  to  chronic  suffering. 
As  a  nation,  too,  we  are  apt  to  toss  a  dollar  to  any  groan  that  stirs  our 
sudden  pity,  and  to  pass  by  without  thought  where  men  are  suffering 
and  dying  in  silence.  The  extinction  of  child  labor  and  of  tuberculosis 
would  be  a  higher  test  of  our  national  Christianity  than  train-loads  of 
supplies  in  case  of  sudden  disaster. 

You  will  agree  with  me  in  the  second  place  that  a  Christian  nation 
must  have  a  saving  purpose  in  dealing  with  the  lost.  If  a  community 
pimishes  crime  in  a  purely  vindictive  way,  with  the  cruelty  of  fear,  merely 
to  protect  the  comfort  and  property  of  society,  and  without  any  thought 
of  saving  the  offender,  it  is  to  that  extent  not  a  Christian  commimity. 
In  the  same  way,  if  it  represses  vice  in  disgust  or  anger,  without  com- 
prehension of  the  natural  and  irrepressible  instincts  which  have  turned 
into  vice  for  lack  of  wholesome  satisfaction,  and  without  effort  to  furnish 
the  reasonable  means  of  a  clean  life  to  all,  it  is  to  that  extent  not  Chris- 
tian. When  governments  abandoned  torture;  when  they  abolished  the 
wholesale  and  indiscriminate  use  of  the  death  penalty,  and  showed  some 
sense  of  the  awful  sacredness  of  a  human  life,  the  modem  state  was 
leaving  the  City  of  Destruction,  and  tummg  its  face  to  the  city  where 
Christ  reigns.  When  it  began  to  substitute  the  reformatory  for  the 
penitentiary,  and  when  it  began  to  encourage  repentance  and  hope  in 
yoimg  offenders  by  the  indeterminate  sentence  and  the  parole  system, 
it  was  knocking  for  admission  at  the  wicket-gate.    It  is  not  yet  inside, 


WHAT  IS  A  CHRISTIAN  NATION?  27 

but  there  arc  beautiful  signs  of  coming  public  Christianity.  Look 
yonder  at  the  cross-roads  gallows  in  England,  where  putrid  corpses 
dangled  in  brutal  warning  to  evil-doers.  Look  here  at  the  juvenile 
court  of  Denver,  where  Judge  Lindsay  teaches  kids  to  "snitch"  on 
themselves  and  to  transport  themselves  unguarded  to  the  reform  school. 
Those  two  pictures  mark  the  progress  of  nations  in  Christianity  in  the 
administration  of  punitive  justice. 

In  the  third  place,  a  nation  will  furnish  evidence  of  being  a  Christian 
nation  if  its  public  life  braces  the  individual  for  good.  We  know  that 
from  every  really  Christian  personality  power  goes  out  to  make  good 
seem  noble  and  feasible,  and  to  break  the  seductive  charm  of  evil.  In 
the  presence  of  a  clean  man,  nasty  stories  seem  contemptible.  In  the 
presence  of  a  man  who  takes  high  points  of  view  by  Christian  instinct,  the 
petty  schemes  of  the  average  covetous  man  seem  small  and  mean.  On 
the  other  hand,  if  a  man  is  himself  rotten  or  dishonest,  he  makes  smutti- 
ness  or  trickery  seem  quite  the  natural  and  admirable  thing. 

"  The  wicked  and  the  weak,  by  some  dark  law, 
Have  a  strange  power  to  shut  and  rivet  down 
Their  own  horizon  round  us,  to  unwing 
Our  heaven-aspirmg  visions." 

Thus  we  can  test  a  man's  personal  Christianity  by  noting  whether  he 
brings  out  the  best  or  the  worst  in  us,  and  whether  he  makes  it  easier 
for  the  weak  to  do  right,  or  harder  for  the  strong  to  resist  temptation. 

The  same  test  should  be  applied  to  social  institutions,  and  to  the 
spiritual  drifts  and  influences  of  the  national  life.  Is  the  ordinary  boy 
developed  to  riper  and  richer  manhood  by  entering  the  life  of  the  factory? 
Is  a  girl  made  gender  and  more  womanly  by  workmg  in  a  department 
store?  Do  these  great  social  institutions,  the  factory  and  the  store, 
continue  and  perfect  the  moral  education  begun  in  the  home  and  the 
school  or  do  they  neutralize  and  thwart  it?  Do  a  young  man's  moral 
standards  and  his  sense  of  honor  and  truthfulness  and  integrity  insen- 
sibly rise  and  grow  more  refined  and  accurate  as  he  is  initiated  into  the 
inner  councils  of  an  insurance  company  or  a  public  service  corporation  ? 
When  the  average  man  goes  into  practical  party  politics,  does  it  act  on 
him  like  the  air  of  a  pine  forest  on  a  sick  man,  or  like  the  air  of  a  swamp 
on  a  well  man  ?  Of  course,  one  man  may  rise  to  fighting  vigor  on  the 
very  spot  where  another  succumbs  to  temptation.  To  a  large  extent, 
public  life  is  neutral  ground  where  a  man  makes  choice  of  good  or  evil 
according  to  the  dominating  principle  in  him.  And  yet,  in  a  large  way, 
we  can  say  with  fair  accuracy  whether  a  certain  social  organization,  a 


28  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

college  society,  or  a  political  party,  or  the  entire  commercial  life  of  a 
country,  lifts  up  or  depresses  the  moral  tone  of  its  members.  Every 
social  organism  exerts  an  assimilating  power  on  its  members.  And  by 
this  I  would  test  whether  a  nation  is  a  Christian  nation  or  not:  Does  it 
save  or  destroy?  Does  its  public  life  constitute  a  perennial  force  of 
temptation  to  all  who  enter  it,  or  does  it  exert  an  educational  and 
fortifying  influence  on  those  who  come  under  its  assimilating  power  ? 

A  fourth  test  of  a  Christian  nation :  Does  it  value  its  spiritual  pos- 
sessions more  than  its  material  wealth?  Does  it  set  human  life  above 
property?  Does  the  nation  in  its  legislation,  in  its  courts,  in  its  public 
opinion,  regard  men  as  means  of  producing  wealth,  or  does  it  regard 
wealth  as  a  means  of  nourishing  human  life  and  giving  it  a  finer  flavor 
and  color  ?  When  it  takes  stock  of  its  wealth,  does  it  think  first  of  the 
amoimt  of  steel  it  forges,  or  of  the  quahty  of  men  it  breeds  ?  In  other 
words,  does  it  serve  God  or  mammon  ?  Does  it  pay  a  higher  salary  to 
the  school-teachers  who  train  the  souls  of  our  children,  or  to  the  adver- 
tising agents  who  brmg  in  trade  ?  What  are  the  great  prizes  which  lure 
the  hearts  of  the  young  men  and  women  ?  Are  they  material,  or  spiritual 
and  ideal?  To  whom  does  it  give  its  affection  and  fame?  A  month 
ago  one  of  the  bravest  and  gentlest,  one  of  the  most  knightly  and  Chris- 
tian men  in  America  fijiished  his  life  in  the  full  strength  of  manhood. 
Ernest  Howard  Crosby  years  ago  laid  aside  the  prospects  of  a  brilliant 
political  career,  and  devoted  his  wealth  and  great  ability  to  the  gospel 
of  national  justice  and  international  peace,  a  true  tribune  of  the  people, 
a  true  preacher  of  the  Kingdom  of  God.  But  our  newspapers,  which 
claim  to  furnish  what  the  people  want  to  know,  allowed  him  to  be  buried 
in  such  indifference  and  silence  that  many  of  his  friends  were  ignorant 
of  his  death  for  weeks.  If  he  had  stolen  and  bribed  his  way  into  the 
Senate  and  there  had  sat  as  the  representative  of  a  great  railway,  they 
would  have  given  columns  to  his  merits.  It  is  by  such  facts  that  we  can 
gauge  whether  our  nation  has  a  Christian  estimate  of  human  values,  or 
if  its  inner  light  has  become  darkness  because  its  heart  is  with  its  money. 
A  nation's  Christianity  must  be  measured  by  the  quantity  and  boldness 
of  the  idealism  swaying  its  people,  by  the  hot  love  of  justice,  by  the 
courage  of  protest  against  vested  wrongs,  by  the  readiness  to  imperil 
profit  or  professional  advancement  for  the  sake  of  the  right. 

A  fifth  test:  Christianity  means  love.  Love  means  community  of 
interests  and  solidarity  of  life.  The  family  has  always  been  used  as  the 
symbol  of  Christian  relations  because  it  is  the  social  organization  most 
completely  based  on  love  and  exhibiting  the  completest  community  of 
life  and  possessions.     Hence  we  speak  of  God  as  our  father  and  of  men 


WHAT  IS  A  CHRISTIAN  NATION?  29 

as  our  brothers.  Now  it  should  be  the  aim  of  Christianity  to  base  all 
other  human  relations  on  the  same  fundamental  principles  on  which  the 
family  is  based.  The  family  contains  the  utmost  diversity  of  sex,  age, 
ability,  and  education,  yet  it  exhibits  complete  social  equality  among  its 
members.  It  recognizes  authority,  but  the  authority  is  unselfish  and 
sacrificial  authority.  The  family  is  organized  on  the  basis  of  service 
and  not  of  exploitation.  The  maxim:  "From  every  one  according  to 
his  ability,  and  to  every  one  according  to  his  need,"  is  the  working  prin- 
ciple of  every  successful  family  life.  The  baby  is  not  compelled  to  work 
the  longest  hours  and  to  take  the  smallest  wage  because  it  is  weak  and 
unable  to  organize  a  Babies'  Trades  Union.  The  father  does  not 
seize  the  larger  part  of  the  turkey  and  call  it  "profit."  Therefore  our 
homes  are  the  havens  of  ovu:  rest  and  the  most  Christianizing  and  most 
educative  institutions  we  have.  I  hold  that  a  nation  will  be  Christian 
in  the  measure  in  which  it  regards  itself  as  a  great  family  and  thus  treats 
its  members  on  the  basis  of  social  equality,  solidarity  of  interests  and 
possessions,  and  mutual  service.  It  is  not  Christian  to  exclude  large 
classes  of  the  nation  from  any  share  in  the  ownership  of  the  productive 
plant  of  the  nation  and  of  its  soil  It  is  not  Christian  to  pay  least  to  the 
man  who  has  the  hungriest  family.  I  am  frank  to  declare  my  conviction 
that  the  wages  system  is  an  institutionalized  denial  of  the  essential  prin- 
ciples of  Christianity,  and  that  a  nation  will  never  be  really  a  Christian 
nation  until  its  economic  life  will  be  organized  on  the  co-operative  basis. 

Finally,  a  Christian  nation  must  have  a  consciousness  of  God  in  its 
national  affairs.  Its  people  must  have  the  habit  of  looking  back  on 
their  past  history,  not  with  vainglory,  but  with  reverence  and  awe. 
They  must  look  forward  to  the  future,  not  with  self-conscious  vaunting, 
but  with  humility  and  fear.  In  their  outlook  on  present  conditions  and 
tasks,  they  must  understand  them  as  duties  imposed  by  the  Lord  of 
history,  and  must  be  penetrated  with  a  sense  of  a  divine  mission  for  the 
nation.  They  must  have  the  capacity  of  repenting  for  national  sins 
and  mistakes.  In  seeking  to  give  such  a  religious  interpretation  to 
their  national  life,  they  may  be  led  astray,  and  may  mistake  their  own 
wandering  fancies  for  the  will  of  the  Eternal.  We  do  the  same  in  the 
religious  comprehension  of  our  private  lives.  But  if  a  nation  dropped 
its  gaze  and  saw  only  its  own  doings  and  the  great  Babylon  which  it  has 
built,  God  would  fade  from  its  consciousness  and  its  national  spirit 
would  shrink  and  dwarf. 

What  is  a  Christian  nation?  A  nation  that  shows  merciful  and 
intelligent  helpfubess  to  the  suffering  and  weak;  that  punishes  in  love 
and  with  the  purpose  to  save;  that  exerts  an  educational  and  bracing 


30  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

influence  on  the  individual  by  its  common  industrial  and  political  life ; 
that  sets  men  above  property  and  values  spiritual  and  ideal  forces  as 
its  highest  possessions ;  that  founds  its  commimity  life  on  the  principle 
of  love  and  solidarity,  equality  and  service ;  and  that  is  penetrated  with 
a  consciousness  of  God  in  its  national  outlook  on  past,  present,  and 
future. 


THE    RESPONSIBILITY    OF   A   CHRISTIAN   NATION   FOR 
THE  RELIGIOUS  EDUCATION  OF  THE  WORLD 

REV.  ARTHUR  JUDSON  BROWN,  D.  D. 

SECRETARY    PRESBYTERIAN    BOARD   OF   FOREIGN   MISSIONS,    NEW   YORK   CITY 

The  non-Christian  world  is  demanding  education.  Japan  already 
has  it.  She  has  30,000  schools,  of  which  858  are  institutions  of  higher 
learning,  mcluding  technical  schools  of  various  grades  and  a  splendidly 
equipped  Imperial  University.  These  schools  enroll  5,351,502  pupils, 
or  92  per  cent  of  the  children  of  school  age.  It  may  be  doubted  whether 
any  other  country  in  the  world  is  educating  a  larger  proportion  of  its 
children  or,  from  a  purely  secular  view-point,  educating  them  better. 
The  buildings,  as  a  rule,  are  excellent,  the  teachers  intelligent,  and  the 
curriculum  is  equal  to  that  of  good  public  schools  in  America.  Japan 
is  not  rich,  but  she  spends  about  $16,000,000  a  year  upon  her  educational 
system,  or  thirty-four  cents  per  capita.  This  is  about  ten  times  as  much 
as  Russia  spends  for  education. 

Chiiia  has  long  been  a  nation  of  scholars;  but  until  recent  years 
those  scholars  studied  only  the  dead  past.  A  man  might  believe  that 
the  world  was  flat  and  went  about  its  orbit  on  wheels,  or  that  a  lunar 
eclipse  was  caused  by  a  dragon  trying  to  swallow  the  moon ;  but  if  he 
could  only  write  rhetorical  essays  on  the  maxims  of  Confucius,  he  was 
sure  of  office.  But  August  29,  1901,  a  day  memorable  in  the  reorgani- 
zation of  the  world,  an  imperial  decree  abolished  those  literary  exami- 
nations and  directed  that  thereafter  young  men  who  wished  to  obtain 
official  preferment  must  pass  an  examination  in  western  arts  and 
sciences  and  economic  and  governmental  methods.  Realizing  that 
facilities  for  this  training  must  be  provided,  the  government  further 
decreed  that  schools  should  be  established  throughout  the  empire,  with 
a  university  in  every  provincial  capital.  Already  fifteen  of  these  univer- 
sities have  been  opened,  and  academic,  engineering,  agricultural,  and 
military  schools  are  springing  up  in  scores  of  cities.  There  are  sixty-eight 
schools  in  Shanghai  alone,  and  5000  in  the  single  province  of  Chih-li. 
Strangest  of  all,  the  government  decreed  that  where  no  other  places 
were  available,  the  temples  should  be  turned  into  schools.  All  this 
means  that  1,650,000  of  the  brightest  young  men  of  China,  who  had 
been  standing  with  their  faces  toward  the  dead  past,  executed  an  about- 
face,  and  are  now  looking  toward  the  living  future. 

Some  magistrates,  in  their  efforts  to  secure  adequate  support  for 

31 


32  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

these  schools,  have  even  urged  the  people  to  apply  to  education  the 
money  that  they  have  been  accustomed  to  spend  on  sacrifices  for  the 
dead.  Suppose  the  mayor  of  your  city  were  to  ask  the  people  to  econo- 
mize on  flowers  and  carriages  at  funerals  and  devote  the  money  to  the 
public  schools!  That  is  practically  what  some  Chinese  officials  are 
asking  their  people  to  do.  Whatever  we  may  think  of  such  a  sugges- 
tion, it  means  earnestness. 

Most  remarkable  of  all,  this  new  Chinese  system  of  education 
includes  schools  for  girls.  Until  recently,  the  only  schools  for  girls  in  the 
entire  empire  were  conducted  by  missionaries ;  but  now  such  a  man  as 
Yuan  Shih  Kai,  Viceroy  of  the  Province  of  Chih-li,  declares  that  the 
most  important  thing  in  China  is  the  education  of  her  women.  When 
the  Empress  Dowager  gave  her  final  instructions  to  the  Imperial  High 
Commissioners,  who  were  to  visit  America  for  the  purpose  of  studying 
our  methods,  she  insisted  that  they  should  make  special  inquiry  as  to 
how  Americans  taught  their  girls. 

Nor  is  this  all.  Recognizing  the  need  of  giving  her  brightest  yoimg 
men  a  wider  training  than  they  can  obtain  in  their  native  land,  China 
is  sending  some  of  them  to  take  special  courses  in  other  coimtries. 
There  are  17,000  of  these  Chinese  studying  in  Tokyo,  Japan,  and  others 
are  studying  in  various  countries  of  Europe.  I  am  ashamed  to  say  that 
America  is  losing  this  splendid  opportunity  to  have  a  part  in  the  mold- 
ing of  these  young  men  by  the  narrow-mindedness  which  subjects 
Chinese  students,  coming  to  America,  to  such  indignities  that  they 
prefer  to  seek  their  training  elsewhere.  What  does  it  mean  to  have 
the  coming  leaders  of  Asia  well  treated  and  highly  educated  in  other 
lands,  so  that  they  return  to  China  warm  friends  of  the  peoples  among 
whom  they  have  lived  and  with  instinctive  prejudice  against  America, 
which  closed  its  doors  upon  them  ?  High  Chinese  oflSicials  state  that  the 
Chinese  Government  does  not  care  to  have  its  coolies  come  over  here, 
and  would  not  object  to  any  reasonable  law  excluding  them,  provided 
it  was  couched  in  terms  that  did  not  imply  insult  to  the  Chinese  as  a 
people.  All  that  China  asks  is  that  when  her  scholars  and  merchants 
and  gentlemen  visit  this  country  they  shall  be  treated  with  that  decent 
respect  which  men  of  that  type  are  supposed  to  receive  anywhere  in  the 
world.  Surely,  this  is  a  fair  position,  and  it  is  humiliating  to  feel  that 
it  is  not  more  generally  recognized  in  the  United  States. 

Siam,  also,  has  recentiy  established  a  public  school  system,  though  it 
is  far  inferior  to  that  in  China.  India,  with  the  most  intellectual  people 
of  Asia,  philosophers  and  metaphysicians  by  nature,  has  had  a  highly 
developed  educational  system  for  many  years,  and  her  leading  cities  have 


RESPONSIBILITY  OF  A  CHRISTIAN  NATION  S3 

universities  of  high  grade  which  are  literally  thronged  with  students. 
There  are  said  to  be  more  students  in  the  city  of  Calcutta  than  in  any 
other  city  in  the  world. 

In  the  Philippine  Islands,  our  country  has  established  the  free  public 
school  system  in  every  part  of  the  archipelago.  There  are  a  thousand 
American  teachers  and  five  thousand  Filipino  teachers,  and  the  Philippine 
Commission  is  spending  upon  the  system  about  $2,000,000  a  year. 

It  would  be  easy  to  multiply  illustrations.  All  over  Asia  there  are 
the  throbbings  of  a  new  intellectual  life.  Ignorance  is  being  dispelled; 
barriers  of  superstition  are  falling.  Even  in  bigoted  Moslem  Turkey, 
young  men  are  eagerly  demanding  a  better  mental  training,  and  the 
colleges  and  boarding-schools  of  the  empire  are  filled  with  students. 
It  would  be  difficult  to  exaggerate  the  intellectual  revolution  that  is 
taking  place  among  these  teeming  millions.  The  future  historian  will 
unquestionably  count  this  new  movement  in  the  Far  East  as  one  of  the 
most  significant  events  of  our  time.  The  relation  of  the  recent  war 
between  Russia  and  Japan  to  this  movement  and  through  it  to  the 
whole  civilized  world  is  one  which  every  thoughtful  man  should  seri- 
ously ponder. 

This  is  encouraging  so  far,  but  the  serious  phase  of  the  situation  will 
appear  when  I  state  that  there  is  imminent  danger  that  this  whole  edu- 
cational system  will  fall  into  anti-Christian  hands.  Many  of  these 
schools  and  colleges  in  Asia  are  ostensibly  secular;  but  whatever  may 
be  said  as  to  the  possibility  of  keeping  religious  bias  out  of  an  institution 
in  the  United  States,  in  Asia  it  is  simply  impossible.  Christianity  is 
operating  in  that  great  continent  as  such  a  disturber  of  customs  that  are 
rooted  in  evil  or  superstition,  and  as  such  a  reconstructor  of  human  life 
and  society,  that  every  man's  hand  is  for  or  against  it.  The  teachers, 
moreover,  are  Christian,  Buddhist,  Hindu,  or  Moslem,  and  they 
invariably  and  inevitably  influence  their  pupils  by  their  unconscious 
attitude  and  known  convictions,  even  if  they  do  not  make  a  special  effort 
to  mold  the  religious  thinking  of  their  students. 

Most  of  these  schools  in  Asia,  however,  are  frankly  anti-Christian. 
The  priests  of  non-Christian  systems  have  awakened  in  alarm  to  the 
fact  that  the  Gospel  of  Christ  is  not  an  insignificant  thing,  to  be  treated 
with  indifference  or  contempt,  but  that  it  is  a  world  force  which  is  accom- 
plishing w'orld  changes,  and  that  it  deliberately  proposes  to  turn  this 
world  upside  down  w'herever  it  thinks  that  this  world  is  wrong  side  up. 
Heathenism,  therefore,  is  setting  itself  in  battle  array.  It  is  opening 
innumerable  schools  of  its  own  and  equipping  splendid  vmiversities. 
Formerly,  the  average  Asiatic  who  wished  to  get  a  modem  education 


34  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

had  to  go  to  the  mission  schools  because  there  were  no  other  good  schools 
in  the  country;  but  Mohammedanism  and  Buddhism  and  Hinduism 
are  now  providing  such  institutions  of  their  own,  that  their  young  men 
can  get  training  in  them. 

Is  it  necessary  to  insist  upon  the  peril  involved  in  these  facts  ?  We 
believe  that  Christianity  is  an  indispensable  element  in  the  development 
of  character.  The  world  has  learned  by  sad  experience  that  an  educa- 
tion that  is  anti-Christian  at  its  worst  and  purely  secular  at  its  best  is  no 
safeguard  against  danger.  Greek  and  Roman  culture  were  at  their 
highest  point  of  development  when  the  ancient  world  was  literally  rotten 
with  vice.  The  student  of  the  Renaissance  knows  that  Italy  was  never 
worse  morally  than  in  the  period  famous  for  its  revival  of  classic  learn- 
ing. "  Under  the  thin  mask  of  humane  refinement,"  says  the  historian 
Symonds,  "leered  the  untamed  savage;  and  an  age  that  boasted  not 
imreasonably  of  its  mental  progress  was,  at  the  same  time,  notorious  for 
the  vices  that  disgrace  mankind."  Macaulay  said  that  nine-tenths  of 
the  evils  that  afflict  society  are  caused  by  the  union  of  high  intelligence 
and  low  desires.  Some  of  the  most  dangerous  men  in  our  country  to-day 
are  university  graduates.  It  has  been  shown  over  and  over  again  that 
high  intellectual  culture  may  co-exist  with  depraved  morals  and  an 
effeminate  character.  Knowledge  is  power,  but  it  depends  altogether 
upon  the  principle  which  controls  it  whether  it  is  a  power  for  good  or  a 
power  for  evil.  There  is  nothing  in  an  arithmetic  or  a  spelling  book  to 
change  character  and  to  give  lofty  ideals.  "Unless  knowledge  ripens 
into  moral  force,  it  becomes  the  tool  of  selfishness  and  sin." 

The  condition  of  some  Asiatic  countries  to-day  eloquently  testifies 
to  the  truth  of  this  statement.  The  Japanese  are  unquestionably  the 
most  enlightened  people  in  the  Far  East.  As  we  have  seen,  no  other 
nation  in  the  world  is  educating  a  larger  proportion  of  its  youth,  or  edu- 
cating them  better,  so  far  as  secular  training  is  concerned.  But  a  com- 
petent observer  has  declared  that  the  Japanese  are  the  most  immoral 
people  m  the  world.  Some  of  her  school-teachers  themselves  see  no 
inconsistency  between  education  and  vice.  I  have  referred  to  the  people 
of  India  as  the  most  intellectual  people  in  the  Far  East;  but  any  traveler 
in  India  can  see  obscene  pictures  and  statues  in  the  most  sacred  places. 
There  is  undoubtedly  vice  in  Christian  lands,  but  it  is  discountenanced 
by  society,  is  contrary  to  the  law  and  obliged  to  hide  itself  in  secret 
places.  But  in  Japan  and  India,  vice  is  open  and  shameless.  It  is  to 
be  found  not  simply  outside  of  the  religion  of  the  country,  but  inside  of 
it.  It  is  recognized  in  the  temple  services,  and  in  Japan  is  sanctioned 
by  the  law  in  ways  that  should  be  utterly  impossible  in  any  Christian 
land  on  earth. 


RESPONSIBILITY  OF  A  CHRISTIAN  NATION  35 

It  will  be  an  vmspeakable  calamity  to  the  world  if  the  leaders  of  these 
rising  nations  are  to  be  given  all  the  inventions  and  appliances  and 
military  and  naval  equipment  of  the  modem  world,  without  being  given 
those  principles  of  character  that  will  enable  them  to  use  those  vast  pow- 
ers aright.  From  the  Garden  of  Eden  down,  the  fall  of  man  has  resulted 
from  what  George  Adam  Smith  calls  "the  increase  of  knowledge 
and  of  power  unaccompanied  by  reverence.  .  .  .  No  evolution  is 
stable  which  neglects  the  moral  factor  or  seeks  to  shake  itself  free  from 
the  eternal  duties  of  obedience  and  of  faith." 

The  last  point  speaks  for  itself.  The  Christian  peoples  must  make  a 
tremendous  effort  to  mold  this  new  education  for  Christ.  This  work 
has  already  begun.  The  foreign  missionaries  sent  out  by  the  various 
churches  have  established  schools  and  colleges  in  many  places  in  the 
non-Christian  world.  Perhaps  few  realize  the  magnitude  of  this  Chris- 
tian educational  movement.  The  Protestant  boards  and  societies  of 
foreign  missions  are  now  maintaining  29,010  of  these  schools,  of  which 
about  one  thousand  are  of  higher  grade.  Almost  everywhere,  the  for- 
eign missionary,  like  the  Pilgrim  Fathers  in  New  England,  plants  the 
school  and  the  church  side  by  side.  The  great  intellectual  movement 
in  Asia,  of  which  we  have  spoken,  was  inaugurated  by  the  missionaries. 
But  now  it  is  developing  so  rapidly  that  is  can  no  longer  be  handled  with 
our  present  equipment.  Our  schools  and  colleges  are  still  far  and  away 
the  best  in  Asia,  but  they  are  not  numerous  enough  or  well  equipped 
enough  to  meet  the  demands  that  are  being  made  upon  them.  A  wise 
and  statesmanlike  policy  on  the  part  of  the  Christian  people  of  America 
would  bring  to  the  boards  and  societies  of  foreign  missions  such  addi- 
tional support  that  the  number  of  these  schools  could  be  greatly  increased 
and  their  facilities  vastly  enlarged.  Why  is  it  that  our  rich  men,  who 
pour  millions  without  stint  upon  the  institutions  that  we  already  have 
at  home,  give  but  a  few  hundreds  or  at  most  a  few  thousands  to  aid  in 
this  stupendous  Christian  educational  movement  among  the  thousand 
millions  of  the  non-Christian  world  ?  I  do  not  mean  to  intimate  that  our 
rich  men  are  giving  too  much  to  our  home  institutions.  These  institu- 
tions need  every  dollar  that  they  have  received,  and  many  of  them  a 
great  deal  more.  It  is  m  the  interest  of  this  world-wide  educational 
movement  that  our  home  institutions  should  be  well  equipped,  for  we 
must  depend  upon  them  to  supply  the  men  and  the  women  for  the 
leadership  of  our  educational  work  abroad.  Not  less  for  the  institutions 
at  home,  but  more  for  the  institutions  abroad,  should  be  the  thought 
of  us  all. 

The  mission  boards  do  not,  of  course,  expect  to  send  out  enough 
missionaries  to  train  all  the  young  people  of  the  non-Christian  world. 


36  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

They  well  understand  that  most  of  that  training,  particularly  in  the  lower 
grades,  should  be  done  by  the  native  teachers  and  in  schools  that  are 
supported  by  the  natives  themselves.  The  vocation  of  the  Christian 
missionary  is  to  train  those  teachers  and  the  men  and  women  who  are 
to  be  the  leaders  of  thought  in  other  spheres  of  life.  To  this  end,  we 
must  have  an  increasing  number  of  colleges,  normal  schools,  medical 
colleges,  and  theological  seminaries.  We  are  doing  big  things  for  the 
equipment  of  our  home  institutions ;  why  should  we  not  do  big  things  for 
the  equipment  of  the  institutions  in  Asia  and  Africa  ?  Here  is  the  im- 
perative opportunity  of  Christian  men ;  and  opportunity  spells  obligation. 


THE  QUICKENING  OF  THE  PUBLIC  CONSCIENCE 
JACOB  GOULD  SCHURMAN,  LL.  D. 

PRESIDENT   OF   CORNELL  tnSTIVERSITY,    ITHACA,    N.  Y. 

The  generation  that  has  grown  up  since  the  Civil  War  has  enjoyed 
unparalleled  prosperity.  No  fundamental  political  problem,  no  great 
moral  issue,  has  weakened  the  avidity  of  their  material  pursuits  or  dis- 
turbed the  serenity  of  their  sensuous  enjoyment.  Following  the  animal 
instincts  of  human  nature,  which,  according  to  the  evolutionist,  are  the 
most  primitive  and  ineradicable,  they  have  seen  in  material  possessions 
the  supreme  object  of  life.  I  doubt  whether  if  at  any  other  time  since 
the  birth  of  Christ  money  has  been  held  in  such  high  esteem  or  sought 
with  such  keen  intensity.  Young  and  old  alike  have  been  infected  with 
this  contagion  of  Mammonism.  Even  our  pulpits  have  not  escaped 
commercialism.  And  the  young  men  in  our  colleges  and  universities  who 
formerly  found  the  realization  of  their  ideals  in  great  poets,  orators, 
philosophers,  and  scientists  have  been  looking  up  with  admiration  to  the 
Croesuses  and  Midases  of  our  country  with  earnest  longings  to  emulate 
their  successes  in  the  piling  up  of  colossal  fortunes.  Money  has  been 
worshipped  as  a  sumtnum  boniim,  and  the  apostles  and  heroes  and 
exemplars  of  the  age  have  been  the  men  who  had  gathered  most  of  it. 

This  is  a  mania  to  which  every  generation  and  every  individual  is 
exposed.  Its  roots  lie  in  the  physical  and  animal  nature  of  man  with  its 
sensuous  needs  and  acquisitive  propensities.  But  all  religions  and 
philosophies,  as  well  as  the  reflection  of  ordinary  man,  teach  that  it  is  an 
utter  illusion.  Man  lives  not  by  bread  alone.  And  the  healthiest  symp- 
tom which  I  have  discerned  in  the  movement  of  recent  years  is  the  per- 
ception, recognition,  and  acceptance  of  this  truth  on  the  part  of  the 
people.  Only  yesterday,  as  I  have  said,  the  objects  of  our  real  worship 
were  our  millionaires  and  billionaires.  To-day  we  have  torn  down  the 
altars  of  Mammonism  and  erected  an  altar  to  manhood.  It  seems  as 
though  the  very  excess  to  which  our  generation  had  gone  in  its  honor  and 
worship  of  money  had  brought  its  own  Nemesis. 

The  attempt  of  human  beings  to  live  as  though  money  were  the  only 
thing  worth  living  for  has  produced  a  failure  and  catastrophe  before  our 
own  eyes.  A  few  years  ago  American  parents  rehearsed  to  their  children 
the  stories  of  the  poor  boys  who  became  rich  and  famous.  But  now 
they  have  ceased  to  worship  Croesus  or  Midas,  and  are  probing  the 
methods  by  which  he  acquired  his  fortune.     That  is  to  say,  they  are 

37 


38  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

subjecting  wealth  and  men  of  wealth  to  moral  standards.  The 
supremacy  of  righteousness  and  character  has  once  more  asserted 
itself. 

The  sentiments  and  attitudes  of  people  towards  wealth  as  such  have 
changed.  We  are  no  longer  praying  that  our  children  may  have  big 
fortunes.  We  recognize  that  a  little  with  the  fear  of  the  Lord  is  better  than 
great  riches.  Nor  is  this  moral  awakening  confined  to  the  churches. 
It  is  perhaps  quite  as  strong  and  vigorous  outside  the  churches  as  within 
them.  Some  men  may  express  their  thought  in  religious  language,  and 
others  in  secular.  But  I  think  I  make  no  mistake  when  I  say  that  in  the 
last  few  years  Mammonism  has  been  dethroned  in  this  country;  and 
while  parents  still  desire  for  their  children  a  sufficiency  of  bread,  they 
nevertheless  clearly  recognize  that  higher  still  is  intelligence,  and  above 
both,  integrity  of  character  and  righteousness  of  life. 

What  I  have  been  saying  comes  briefly  to  this :  As  individuals  we 
had  lost  sight  of  the  real  end  of  life  in  the  physical  means  and  instrumen- 
talities which  subserved  its  lowest  functions.  But,  like  opium  eaters, 
we  have  awakened  from  our  hallucinations  and  once  more  we  see  life 
steadily,  and  see  it  whole ;  reason  and  conscience  are  the  throne;  money 
and  the  things  it  buys  the  mere  footstool. 

I  find  a  similar  awakening  in  the  realm  of  politics.  I  read  in  the 
Reminiscences  of  Carl  Schurz,  himself  a  great  moral  leader  and  cham- 
pion of  all  good  causes,  that  though  he  had  been  active  in  many  political 
campaigns,  he  knew  none  "in  which  the  best  impulses  of  human  nature 
were  so  forceful  and  effective  and  aroused  the  masses  to  so  high  a  pitch 
of  almost  religious  fervor  as  in  that  of  i860."  The  reason,  undoubtedly, 
is,  that  in  those  other  campaigns  no  moral  principles  or  political  policies 
have  been  at  stake  which  in  intrinsic  character  or  in  far-reaching  effect 
could  for  a  moment  be  compared  with  the  question  of  human  freedom 
or  slavery  or  the  question  of  the  maintenance  of  an  indestructible  Union 
of  indestructible  States.  In  the  absence  of  such  fimdamental  principles 
political  parties  tended  to  become  an  end  in  themselves.  And  the  last 
generation  of  the  19th  century  was  distinguished  by  partisanship  of  the 
bitterest  type.  Men  now  listening  to  me  will  recall  how  outrageously 
the  Mugwumps  were  assailed  and  ridiculed  when  they  appeared  as  sup- 
porters of  Mr.  Cleveland.  It  was  taken  for  granted  that  a  man  would 
remain  in  the  political  camp  in  which  he  had  been  bom  and  bred.  To 
leave  it  was  to  desert  a  holy  place.  And  the  conception  of  leaders  cor- 
responded to  this  conception  of  party.  The  great  man  was  no  longer 
the  advocate  of  a  great  cause  or  the  mspirer  of  a  free  people,  but  the 
manager  of  the  party  organization,  the  master  mechanic  of  the  party 


THE  QUICKENING  OF  THE  PUBLIC  CONSCIENCE         39 

machinery,  the  boss  of  the  party  clan  or  tribe.  The  jurisdiction  of  the 
chief  boss  extended  at  least  over  the  state.  He  had  his  satellites  and 
henchmen  m  every  county  and  city.  And  although  governors  and  leg- 
islators were  elected  by  the  votes  of  the  people,  it  was  the  boss  who  nom- 
inated them  and  the  boss  who,  after  election,  controlled  them  in  the 
exercise  of  their  legislative  or  executive  functions.  Behind  the  Constitu- 
tion, which  had  been  framed  to  protect  the  rights  of  the  people  and 
establish  their  government,  the  boss,  with  due  observance  of  consti- 
tutional and  legal  forms,  reigned  an  unrestrained  despot. 

I  do  not  think  I  have  given  an  exaggerated  description  of  the  political 
life  in  our  o\vn  state  during  the  last  two  or  three  decades.  Yet  how 
changed  is  the  picture  to-day!  The  bosses  are  gone.  Or  if  they  main- 
tain a  torpid,  lingering  existence,  they  have  lost  their  powers,  and  their 
demise  is  universally  expected.  And,  not  less  wonderful,  party  politics 
has  ceased  to  be  the  end  of  patriotism.  Whether  we  look  at  our  own 
state  or  at  the  Union,  we  can  say  with  truth  and  with  pride,  that  public 
policies  are  shaped  and  public  administration  controlled,  not  with  refer- 
ence to  party  victories  at  the  polls,  but  with  an  eye  single  to  the  welfare 
of  the  people  as  a  whole.  This  does  not  mean  that  we  believe  our  Presi- 
dent and  governors  infallible  or  that  we  are  not  opposed  to  some  of  their 
policies  and  administrative  acts.  It  does  mean,  however,  that  for  the 
first  time  in  a  generation  party  fetters  have  been  so  completely  broken 
that  the  heads  of  some  of  our  states  and  of  our  nation  can  devote  them- 
selves to  the  solution  of  problems  of  public  welfare  without  regard  to  the 
exigencies  of  party  and  even  in  defiance  of  the  magisterial  commands  of 
bosses. 

I  have  no  idea  that  parties  are  to  disappear.  But  whenever  patriot- 
ism degenerates  into  loyalty  to  party,  it  is  high  time  for  parties  to  be 
smashed.  Parties  exist  for  the  sake  of  advocating  some  principle  or 
carrj'ing  out  some  policy  which  shall  promote  the  public  welfare.  They 
are  mere  means  to  an  end.  When  the  means  usurps  the  end,  when  party 
successes  at  the  polls  are  put  first  and  the  public  welfare  second,  the  party 
should  be  sternly  ostracised.  I  rejoice  that  in  these  recent  years  we  all 
are  free  without  challenge  of  party  or  party  bosses  to  work  for  princi- 
ples and  policies  which  make  for  the  public  welfare. 

What  I  have  said  on  this  second  head  comes  to  this :  For  a  long  time 
political  parties  and  bosses  have  intercepted  the  outgoings  of  patriotism 
by  standing  between  patriotism  and  the  commonwealth.  To-day  it  is 
clear  that  the  commonwealth  and  not  the  party  is  the  end  of  patriotism, 
and  patriotism  has  free  scope  to  go  out  towards  its  o\\ti  high  object. 
If  political  parties  are  to  regain  vigorous  life  —  as  I  expect  to  see  them 


40  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

regain  it  —  it  will  be  by  recognizing  themselves  as  instruments  for  the 
public  good  and  not  in  themselves  of  any  value  as  mere  agencies  to  win 
elections. 

This  fimdamental  political  awakening  which  I  have  described  has 
for  its  platform  the  new  or  world-old  principle  of  justice  and  the  "  square 
deal."  It  insists  that  all  men  shall  be  equal  before  the  law.  It  claims 
equality  of  opportunity.  It  is  at  war  with  vested  rights  and  favored 
classes.  It  protests  against  government  as  a  partnership  of  the  strong 
for  the  exploitation  of  the  weak.  It  recognizes  that  evils,  political  as 
well  as  individual,  have  their  root  and  abiding  source  in  human  nature. 
But  it  holds  that  the  political  ills  from  which  we  suiler  may  be  remedied 
by  laws  impartially  just  and  administration  absolutely  honest.  It  reveres 
the  majesty  of  the  law  and  pays  homage  to  our  courts  of  justice  and 
the  incorruptibility  of  their  judges.  But  it  is  deeply  persuaded  that, 
in  the  executive  and  legislative  branches  of  our  government,  power  and 
wealth  have  had  undue  influence,  often  imconscious  and  unintentional 
rather  than  deliberate,  but  an  influence  nevertheless  which  works  sub- 
stantial hardship  to  large  classes  of  our  people.  And  it  welcomes  every 
measure  of  redress  which,  like  recent  federal  legislation,  tends  to  protect 
the  people  against  monopolistic  corporations  which  have  it  in  their  power 
to  practise  oppression.  Justice  is  the  fundamental  characteristic  of  the 
state.  The  realization  of  justice  may  be  said  to  be  the  end  of  all  legis- 
lation and  all  administration.  And  justice  is  the  platform  of  the  new 
political  movement  I  have  described  —  justice  in  all  things,  to  all  par- 
ties, and  in  all  circumstances.  The  time  is  coming  when  not  only 
trusts  but  also  the  tariff  and  all  other  objects  of  legislation  will  be 
re-examined  in  the  light  of  justice  and  fair  play  to  aU  classes  of  citizens. 

The  new  politics  demands  new  leaders.  Bosses  are  out  of  date. 
The  need  of  to-day  is  not  of  mechanicians  to  run  a  machine,  but  of  states- 
men to  voice  the  aspirations  of  a  free  and  enlightened  people  and  admin- 
istrators to  execute  them  with  absolute  honesty  and  devotion  to  public 
duty  as  soon  as  they  have  been  enacted  into  law.  It  is  an  old  saying 
that  occasion  breeds  the  men.  This  truth  I  find  illustrated  before  our 
own  eyes.  If  the  public  service  of  our  day  caUs  for  men  of  clarity  of 
vision,  of  sanity  of  judgment,  of  integrity  of  purpose,  men  of  this  type 
are  not  lacking.  We  have  them  in  Folk  at  the  capitol  in  Missouri,  in 
Bryan  on  his  Nebraskan  farm,  in  Hughes  at  the  executive  mansion 
in  Albany,  and,  most  illustrious  of  all,  in  Roosevelt  at  the  White  House 
in  Washington.  In  all  the  years  in  which  I  have  watched  public  affairs, 
I  have  never  kno\vn  a  time  or  a  coimtry  in  which  the  demands  of  the 
age  and  the  expectations  of  the  public  challenged  so  potently  all  that 


THE  QUICKENING  OF  THE  PUBLIC  CONSCIENCE         41 

is  best  and  highest  in  the  minds  of  young  men  who  would  serve  the 
public. 

Yet  in  a  democrac}'  even  the  ablest  and  wisest  leaders  are  but  the 
agents  of  public  opinion.  The  safety  of  the  Republic,  therefore,  rests 
not  with  the  leaders,  but  with  the  public  opinion  which  you  and  I  and 
every  other  individual  help  to  form.  It  is  for  us  all,  therefore,  to  see 
that  public  opinion  is  intelligent,  sound,  and  high-keyed.  I  have  hith- 
erto been  laying  stress  on  the  moral  aspect  of  our  political  awakening. 
It  is  important,  however,  not  to  overlook  its  intellectual  side,  for  the  best 
of  men  may  be  hair-brained  and  unpractical.  Every  revival,  whether 
religious  or  political,  begets  fanaticism.  The  political  awakening  of 
our  own  time  will  be  no  exception  to  the  rule.  And  I  think  I  can  divme 
two  classes  of  agitators  from  whom  we  may  apprehend  danger.  I  name 
them  together  as  the  sciolists  and  the  socialists.  The  sciolist  is  dan- 
gerous in  politics,  as  elsewhere,  because  his  knowledge  is  imperfect  and 
superficial  and  his  conceit  is  apt  to  be  in  proportion  to  his  ignorance. 
New  movements  stir  men's  minds  and  make  them  exceedingly  impres- 
sionable. It  is  the  psychological  moment,  therefore,  for  the  operations 
of  the  quack  and  the  sciolist.  To  mention  only  one  example,  the  evils 
and  crimes  which  in  recent  years  have  been  brought  home  to  our  large 
corporations,  whether  organized  for  the  purpose  of  production,  transpor- 
tation, or  insurance,  have  produced  their  inevitable  reaction  in  creating 
a  demand  for  public  ownership  of  all  sorts  of  utilities.  Yet  the  failure 
of  mimicipal  ownership  and  mvmicipal  tradmg  in  England,  in  Russia,  in 
Australasia,  and  other  places  where  it  has  been  tried  constitutes  an  object 
lesson  fraught  with  admonition  and  warning  to  any  such  proposal.  We 
need  to  bring  to  the  solution  of  our  political  problems  the  wisdom  of  the 
ages  and  the  experience  of  other  nations.  We  have  the  "get-rich- 
quick"  societies  and  the  "get-wise-quick"  societies.  It  becomes  us  to 
be  on  our  guard  against  the  "get-happy-quick"  nostrums  which  the 
sciolists  in  politics  are  constantly  spreading  before  us. 

The  other  fanatics  against  whom  I  would  sound  a  note  of  warning 
are  the  socialists.  Numerically,  they  are  not  a  strong  force  in  this  coun- 
try, and  their  centralizing  tendencies  are  so  incompatible  with  our  Con- 
stitution, which  provides  for  a  limited  central  government,  with  large 
rights  reserved  to  the  states  and  to  the  people  themselves,  that  I  cannot 
think  they  are  likely  ever  to  become  an  important  political  factor. 
Nevertheless,  while  there  is  much  in  socialism  that  appeals  to  the  envy 
there  is  also  something  in  it  which  appeals  to  the  justice  of  men.  This 
latter  aspect  is  the  one  important  for  us  to  consider  now.  For  I  have 
just  said  that  the  political  awakening  of  our  time  means  a  deepening 


4  2  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

sense  of  justice.  Now  socialism  carries  justice  to  the  point  of  equality. 
It  abolishes  all  private  ownership  in  land,  capital,  and  all  the  instru- 
mentalities and  agencies  of  production  and  transportation.  I  shall  not 
dwell  now  on  the  impossibility  of  any  modem  government  conducting 
such  a  colossal  business  as  would  devolve  upon  it  if  it  took  over  all  the 
railroads,  all  the  mines,  all  the  factories,  all  the  shipping  —  in  a  word, 
all  the  business  of  its  citizens.  I  will  not  repeat  that  such  centralization 
of  government  is  utterly  incompatible  w^ith  American  institutions.  I 
will  not  add  that  this  socialism  is  at  war  with  the  principles  of  individual 
initiative  and  self-help,  which  have  made  English-speaking  peoples  the 
dominant  power  in  the  modem  world.  I  regard  the  matter  now  solely 
from  the  ethical  side.  And  I  repeat  what  Herbert  Spencer  said  some 
twenty  years  ago,  and  what  Aristotle  said  more  than  two  thousand  years 
ago,  that  if  of  the  conception  of  justice  one  component  part  is  equality, 
another  component  part  is  inequality  also.  Because  individualities 
differ,  men  will  differ  in  abilities,  and  not  only  in  abilities,  but  also  in 
desires  and  in  the  means  of  gratifying  them.  And  the  development  of 
individuality,  subject  to  the  equal  right  of  all  other  individualities,  rather 
than  the  equality  of  material  possessions,  seems  to  me  to  be  the  object 
of  human  existence  and,  so  far  as  evolutionary  biology  throws  light 
upon  the  subject,  the  object  of  all  existence  whatever. 

And  so  I  say  in  closing,  while  we  keep  our  hearts  responsive  to  the 
high  moral  ideals  and  sound  political  principles  which  are  reinvigorating 
the  political  life  of  our  time,  let  us  also  keep  our  heads  cool  and  our 
minds  hospitable  to  the  lessons  of  history  and  experience.  And  let  us 
not  in  our  devotion  to  just  reforms  run  into  any  excesses  which  will 
endanger  those  ideals  of  liberty  and  individual  rights  which  have  been 
the  glory  of  the  American  people  and  the  inspiration  of  American 
history. 


HOW  CAN  CHRISTIAN  IDEALS  BE  MADE  DOMINANT  IN  A 
COMMERCIAL  ERA? 

THE   VERY   REVEREND   A.   P.    DOYLE 

SECRETARY-TREASURER   OF  THE   CATHOLIC   MISSIONARY  UNION,  WASHINGTON,  D.C. 

The  subject  that  has  been  assigned  to  me  is  one  whose  academic 
nature  is  completely  lost  in  its  practical  character  —  How  Can  Christian 
Ideals  be  Made  Dominant  in  a  Commercial  Era  ? 

It  certainly  does  not  imply  that  Christian  ideals  are  now  forgotten  in 
the  present  day  thirst  for  gold,  nor  does  it  suppose  that  the  fundamental 
principles  of  justice  and  honor  and  right  dealing  which  are  at  the  basis  of 
all  Christian  ideals  are  no  longer  the  principles  that  guide  men's  lives 
in  their  commercial  relation  one  with  the  other.  But  it  suggests  in  the 
most  delicate  way  that  the  type  of  character  whose  life  is  wholly  inspired 
by  the  ethical  teachings  of  the  Christ  is  rarely  found  amidst  the  keen 
bargaining  of  the  market  place,  in  as  much  that  a  man  cannot  serve  two 
masters ;  that  where  money  rules  it  creates  an  atmosphere  of  selfishness, 
distrust,  assertativeness,  and  egotism  that  does  not  surround  the  perfect 
Christian  character.  It  implies  that  where  money  standards  prevail 
Christian  ideals  cannot  be  dominant  and  in  the  eager  pursuit  after  com- 
mercial success  men  may  not  be  and  generally  are  not  respectful  of  the 
rights  of  others,  that  money  getting  does  become  a  passion,  and  in  its 
gratification  some  men  are  liable  to  ride  roughshod  over  their  neighbor ; 
that  in  the  intense  striving  for  pre-eminence  the  ethics  of  business  life 
are  not  so  much  the  golden  rule  "  do  unto  others  as  you  would  be  done 
by"  but  rather,  as  a  shrewd  commentator  puts  it,  "do  others  before  you 
would  be  done  by  them." 

In  the  process  of  evolution  as  a  great  nation  the  American  people  are 
now  going  through  the  money  getting  and  fortune  making  era.  As  with 
the  human  individual,  he  first  acquires  strength,  then  he  makes  a  fortune, 
then  if  he  is  wise  spends  his  years  of  maturity  in  enjoying  the  fruits  of  his 
labors  in  the  pleasures  of  a  cultured,  studious,  and  religious  life.  So, 
with  this  nation,  we  waxed  strong  during  the  century  past.  Our 
strength  is  now  being  utilized  to  develop  the  vast  material  resources  that 
are  at  hand  and  to  multiply  our  wealth.  "We  shall  soon  enter  the  period 
of  maturity  when  art  will  flourish  with  unwonted  splendor  and  religion 
will  finally  mellow  and  crown  the  perfect  development  of  a  glorious 
nationality. 

While  this  is  the  ordinary  course  of  national  development,  still  it  is 

43 


44  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

based  on  one  essential  condition  and  that  is  that  we  do,  as  a  nation, 
maintain  our  grasp  on  vital  religious  principles.  If  we  lose  this  we  are 
doomed  to  destruction.  We  shall  go  down  to  ruin  and  disaster  as  so 
many  other  republics  have  done  before  us  and  the  pathways  of  the 
world  will  be  strewn  with  the  wreck  of  a  mighty  nation,  and  history  will 
be  filled  with  the  lamentations  of  what  we  might  have  been. 

For  this  reason  I  know  of  no  more  pertinent  question  to  ask  just  now 
than  the  one  proposed  in  this  paper,  "How  can  we  make  Christian 
ideals  dominant?"  How  can  we  transfuse  into  the  blood  of  the  people 
the  red  corpuscles  of  religious  vitality  that  will  safeguard  our  national 
strength  while  we  pass  through  this  time  of  wealth  getting  and  fortune 
building. 

Without  allowing  ourselves  to  get  into  a  pessimistic  mood,  we  must 
confess  there  are  so  many  signs  of  degeneracy  forcing  themselves  on  our 
notice  that  we  cannot  but  deplore  the  sinking  of  religious  ideals  into  a 
very  inferior  place.  Before  the  nations  of  the  world  we  stand  for  money 
making.  This  is  perhaps  the  first  time  in  the  history  of  the  world  when 
the  temples  of  mammon  over-top  the  cross  that  crowns  the  spires  of  the 
temple  of  God.  The  greed  for  gold  has  become  the  devouring  passion 
of  the  American  heart.  The  principle  that  seems  to  be  the  norm  of  so 
many  lives, "  Get  money  honestly,  if  you  can,  but  get  money"  is  leading 
men  of  place  and  power  into  ways  that  are  dark  and  paths  that  are 
devious,  whose  end  is  destruction;  so  that  there  has  been  a  moving 
picture  of  one  public  man  after  another  standing  for  the  moment  in  the 
fierce  white  light  of  public  investigations  and  then  going  down  into 
ignominy  and  disgrace  because  his  questionable  business  methods  could 
not  bear  the  gaze  of  public  scrutiny.  So  far  has  this  gone  that  if  another 
Diogenes  would  come  forth  to  look  for  an  honest  man,  we  wonder  if 
perchance  he  could  find  one. 

It  may  be  presented  as  a  very  serious  study  as  to  whether  this  all  con- 
suming search  for  the  golden  fleece  may  not  be  a  very  striking  evidence 
of  how  far  Christian  ideals  have  been  withdrawn  from  the  public  gaze. 
The  gospel  of  Christ  would  have  us  seek  first  the  kingdom  of  God  and 
His  justice.  There  is  laid  down  as  one  of  its  positive  precepts  not  to 
lay  up  treasure  where  the  moth  would  eat  or  the  rust  would  corrupt. 

Indeed,  so  far  have  we  drifted  from  these  older  Christian  ideals  that 
we  have  begun  to  glor)^  in  our  false  standards,  and  to  point  to  the  evi- 
dence of  our  material  prosperity  as  a  sign  of  our  marvelous  progress, 
and  we  despise  those  nations  that  have  not  the  same  degree  of  commer- 
cial splendor  and  yet  who  at  the  same  time  cling  more  closely  than  we 
do  to  Christian  ideals. 


CHRISTIAN  IDEALS  IN  A  COMMERCIAL  ERA  45 

Another  sign  of  how  much  we  have  forgotten  Christian  ideals  or 
have  become  possessed,  as  a  people,  of  this  all-devouring  passion  of 
avarice,  is  the  cheap  price  at  which  we  hold  human  life.  There  is 
nothing  that  marks  the  contrast  between  a  Christian  and  a  pagan  civili- 
zation so  much  as  the  Christian  value  placed  on  a  human  soul.  It  was 
made  a  little  less  than  the  angels.  It  cost  the  blood  of  a  God-man  for 
its  redemption.  All  the  treasure  and  measure  of  this  earth  would  profit 
nothing  were  it  a  question  of  the  loss  of  one  soul.  This  one  great  preg- 
nant idea  of  Christianity  is  the  fans  et  origo  of  all  our  liberties.  The 
constant  affirmation  of  this  fact  in  the  ears  of  a  pagan  civilization  pre- 
served the  weak  against  the  oppressive  tyranny  of  the  strong.  It  saved 
the  deformed  and  those  afflicted  with  incurable  disease  against  the  mur- 
derous designs  of  their  friends.  It  guarded  the  life  of  the  unborn,  and 
it  protected  helpless  infanc)'.  It  struck  the  shackles  from  the  limbs  of 
the  slave  and  granted  his  inalienable  rights  as  he  stood  on  the  auction- 
block  in  the  slave  market.  It  stretched  out  an  uplifting  hand  to  helpless 
womanhood  and  it  safeguarded  the  most  precious  jewel  in  her  crown. 
It  not  only  abolished  slavery  and  uplifted  woman,  but  it  asserted  the 
dignit}^  of  man,  and  secured  for  him  his  rights,  and  if  man  to-day  enjoys 
civil  and  religious  liberty  it  is  because  of  the  Christian  affirmation  of  his 
individuality  in  the  possession  of  an  immortal  soul  and  his  rights  to  life, 
liberty  and  pursuit  of  happiness  because  of  his  infinite  redemption  by  a 
God-man.  Pagan  civilization  has  no  idea  of  the  value  of  life.  The 
Assyrian  monarch  wrote  on  the  stones  of  Nineveh :  "  I  took  prisoners, 
men  young  and  old.  Of  some  I  cut  off  their  hands  and  feet ;  others  I 
mutilated.  Of  the  young  men's  ears  I  made  a  heap,  and  of  the  old 
men's  skulls  I  made  a  tower.  The  children  I  burned  in  the  flames." 
The  all-devouring  greed  for  gain  is  setting  at  naught  the  Christian  value 
of  life,  and  the  sacrifice  of  hundreds  of  human  beings  to  corporative 
greed  is  no  uncommon  occurrence.  Directors  of  corporations  are 
willing  to  put  the  lives  of  thousands  in  jeopardy  in  order  to  satisfy  stock- 
holders' natural  desires  for  larger  dividends.  Incidents  are  happening 
ever)'  day  where  hundreds  of  lives  are  snuffed  out  in  theatre  fires  and 
steamboat  wrecks  or  railroad  collisions  showing  at  what  a  very  cheap 
price  we  hold  so  precious  a  thing  as  human  life. 

What  are  of  infinitely  more  value  to  us  are  our  dividends,  our  salaries 
and  our  coupons.  These  are  the  Gods  we  worship  since  we  are  ready  to 
offer  up  holocaust  for  them.  Nor  is  our  mode  of  worship  with  reveren- 
tial knee,  but  with  crooking  our  hands  for  our  share  of  graft.  Little 
wonder  that  when  we  bow  down  before  the  golden  calf  the  worship  of 
false  gods  demands  human  sacrifice,  but  the  pity  of  it  all  is  that  on  the 


46  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

consuming  altar  are  laid  helpless  motherhood  and  weak  innocence.  One 
by  one  the  children  are  offered  up  in  the  noisome  temple  of  the  city 
tenement  through  the  same  spirit,  but  on  the  festal  days  of  pagan  worship 
the  demand  is  for  hundreds  in  the  burning  theater,  the  blazing  steam- 
boat,  or  the  crushing  railroad  wreck. 

The  commercialism  of  the  day  has  made  life  a  mad  race  for  a  coveted 
prize,  and  competitors  are  pushing  and  pounding  and  kicking  each  out 
of  the  other's  way,  and,  if  they  fall  to  the  earth  bruised  and  bleeding, 
riding  rough-shod  over  their  prostrate  forms  regardless  of  violated 
rights,  with  one  consuming  thought  of  getting  the  prize.  Little  wonder 
that  the  weak  are  thrown  down  and  crushed,  and  many  are  born  into 
life  for  whom  existence  is  but  a  damning  fate ;  and  there  are  others  who 
have  not  passed  many  years  when  it  may  be  said  of  them  as  it  was  said 
of  Judas:  "It  were  better  never  to  have  been  born."  The  mad  rush 
regardless  of  the  rights  of  the  weak  is  thoroughly  anti-Christian  in  its 
spirit.  It  sets  at  naught  the  idea  of  brotherhood,  mutual  helpfulness, 
reaching  out  the  strong  hand  to  the  weak  and  extending  the  protecting 
arm  to  the  fallen.  The  pagan  spirit  of  selfish  greed  is  diametrically 
opposed  to  the  Christian  idea  of  loving  purpose.  The  gospel  of  pagan- 
ism is  that  might  is  right,  but  the  gospel  that  supplanted  it  and  created 
Christian  civilization,  and  that  same  gospel  which  it  is  our  proud  priv- 
ilege to  profess,  teaches  that  right  may  be  with  the  weakest,  and  that 
though  armies  trample  them  in  the  dust,  still  their  blood  will  cry  out  to 
the  fatherless  and  the  widow  and  forsaken,  and  sooner  or  later  they  will 
come  unto  their  own. 

Originally,  we  were  a  Christian  people.  We  sought  out  this  country 
as  a  place  to  serve  our  God  in  freedom  and  peace.  A  profound  faith 
was  in  the  very  marrow  of  the  bones  of  our  forefathers.  Our  develop- 
ment was  along  religious  lines,  and  everything  good  and  great  that  the 
American  commonwealth  has  stood  for  among  the  nations  of  the  earth 
has  been  pre-eminently  Christian.  The  slavery  question,  the  temper- 
ance question,  the  Sunday  question  are  all  deeply  and  profoundly  reli- 
gious. Our  greatness  as  a  people  came  from  the  spirit  of  religion  that 
possessed  us,  and  whatever  greatness  there  is  in  us  to-day  is  the  inherit- 
ance of  the  times  of  religious  faith.  We  are  living  on  the  inheritance  of 
Christian  faith  bequeathed  to  us  by  men  and  women  who  were  ardent 
believers  in  the  God  Almighty  above  us  and  were  devoted  professors 
of  His  holy  Law. 

But  what  is  the  new  spirit  that  has  come  over  us?  What  is  it  that 
Has  so  completely  changed  our  ideals  so  that  America  to-day,  as  reflected 
in  the  public  press,  is  as  totally  different  from  the  America  of  fifty  years 


CHRISTIAN  IDEALS  IN  A  COMMERCIAL  ERA  47 

ago  as  black  is  from  white?  Who  is  it  that  has  changed  our  standards, 
as  it  were,  over  night.  We  lay  down  to  sleep  and  lo,  the  morning  sun  on 
awakening  reveals  a  new  people  with  new  notions,  living  a  different  life 
and  chasing  after  new  pleasures  of  life.  The  thing  that  is  gone  out  of 
our  American  life  is  the  spirit  of  religion.  And  how  has  it  been  brought 
about?  The  answer  is  patent:  Two  generations  have  now  been  edu- 
cated in  a  school  in  which  the  name  of  God  has  been  practically  for- 
bidden, and  from  which  the  dogmas  and  precepts  of  religion  have  been 
driven.  If  we  are  a  religious  people  —  and  who  will  gainsay  that  fact  ? 
—  are  we  not  inviting  disaster  by  shutting  God  out  of  schools  ?  If  all 
our  strength  and  vigor  as  a  nation  depends  on  the  red  corpuscles  of  reli- 
gious faith  that  is  in  the  blood  of  the  body  politic,  are  we  not  opening 
the  door  to  disease  and  dissolution  by  banishing  these  from  our  system  ? 
If  our  perpetuity  as  a  people  depends  on  the  stream  of  religious  life  that 
flows  in  our  viens,  are  we  not  opening  the  door  to  speedy  death  by 
shutting  off  those  streams  ?  How  long  can  we  live  on  the  inheritance  of 
religious  faith  bequeathed  to  us  by  an  older  generation,  if  we  are  spend- 
thrift and  profligate,  and  do  nothing  to  conserve  the  inheritance  we  have 
received. 

There  is  absolutely  no  way  of  conserving  the  inheritance  of  Christian 
faith  on  which  the  perpetuity  of  our  national  institutions  depends,  and 
of  making  Christian  ideals  again  dominant  in  our  civic  life  unless  the 
teaching  of  Christian  doctrine  and  the  practice  of  the  Christian  faith  are 
in  some  way  or  other  conjoined  with  the  great  public  system  of  education 
by  which  the  youth  of  our  land  are  trained  to  citizenship. 

We  have  presumed  that  we  might  relegate  the  teaching  of  religion  to 
the  home.  But  experience  teaches  us  that  the  home  alone  never  was  an 
adequate  means  of  keeping  alive  a  religious  faith,  even  in  its  palmiest 
days. 

It  needed  the  church  and  the  school  to  help  it  out,  and  now  after  two 
generations  of  godless  training  in  schools,  there  is  not  religion  enough  in 
the  majority  of  homes  of  the  land  to  save  even  themselves  from  the  de- 
grading and  corrupting  influences  of  our  modern  life.  Divorce  is  an 
evil  that  we  have  all  begun  to  deplore.  It  is  breaking  up  the  homes  of 
the  land  by  tens  of  thousands  every  year.  The  social  fabric  cannot 
stand  when  the  stone  on  which  it  is  founded  and  the  material  on  which 
it  is  builded  are  disintegrating  and  crumbling  before  our  very  eyes. 
The  lack  of  religion  in  the  domestic  life  of  the  people  is  dragging  down 
the  standards  of  morality,  is  destroying  the  authority  of  parents  over 
their  children,  is  rooting  out  from  the  hearts  of  the  children  the  reverence 
and  the  respect  they  should  have  for  their  elders,  and  is  replacing  the 


48  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

high  ideals  of  sweet  and  wholesome  domesticity  by  a  vulgar  and  blatant 
frivolity. 

We  have  thought  that  the  Sunday  school  would  help  out  the  homes 
and  relieve  the  schools  of  the  necessity  of  teaching  religion,  but  how 
miserably  incompetent  the  Sunday  school  is  to  do  this  vital  work,  even 
if  we  make  the  most  of  it.  No  science  can  be  learned  by  being  taught 
one  hour  a  week,  even  if  it  were  the  one  most  easily  acquired,  especially 
if  imparted  under  the  circumstances  and  in  the  environment  that 
religion  is  taught  in  the  Sunday  school.  But  already  the  Sunday  schools 
have  lost  their  hold  on  the  youth  of  the  land.  Religion  is  to  our  daily 
life  what  salt  is  to  our  food.  It  is  something  that  enters  into  every  act. 
To  follow  a  method  of  living  that  carefully  segregates  the  salt  from  our 
food  for  six  days  in  the  week  and  gives  us  a  peck  of  unadulterated  and 
undiluted  salt  to  eat  on  Sunday  is  not  the  best  way  to  preserve  our 
health  and  to  continue  in  our  mouth  the  pleasing  taste  for  salt. 

Many  of  our  best  thinkers,  knowing  the  inadequacy  of  the  home  and 
the  Sunday  school  to  keep  alive  the  sentiment  of  religion,  have  resorted 
to  the  methods  of  injecting  some  sort  of  ethical  culture  into  the  curri- 
culum of  the  schools  or  have  endeavored  to  supply  the  need  of  religion 
by  merely  teaching  the  principles  of  morality.  So  the  proposition  is 
made  while  carefully  excluding  any  definite  dogmatic  teaching,  even  the 
most  primary,  to  inject  into  the  teaching  some  ethical  principles  and  to 
insert  into  the  curriculum  some  lessons  of  simple  morality.  In  a 
Boston  course  of  study  for  the  high  school  we  find:  "In giving  instruc- 
tions in  morals  and  in  manners  teachers  will  at  all  times  exert  their  best 
endeavors  to  impress  on  the  minds  of  youths  the  principles  of  piety  and 
justice  and  a  special  regard  for  truth,  love  of  country,  humanity,  uni- 
versal benevolence,  sobriety,  industry  and  frugality,  chastity,  modera- 
tion, and  temperance."  This  moral  instruction,  it  is  declared,  shall 
have  no  trace  or  shadow  of  sectarianism  or  doctrinal  teaching. 

In  the  course  of  study  for  primary  schools  in  the  same  city  it  is  laid 
down  that, "  In  giving  this  instruction,  teachers  should  keep  strictly 
within  the  bounds  of  manners  and  morals,  and  thus  avoid  all  occasions 
for  treating  of  or  alluding  to  sectarian  subjects."  It  is  very  plain  that 
"sectarian  subjects"  eliminates  the  affirmation  of  the  existence  of  God. 
The  atheist  may  be  a  good  American  citizen  and  desire  to  send  his  child 
to  a  public  school,  and  he  will  not  permit  the  child's  ears  to  be  offended 
by  the  statement  that  there  is  a  God.  The  Hebrew  will  not  allow  the 
affirmation  of  the  divinity  of  Christ;  the  Baptist,  of  the  necessity  of 
Christian  regeneration  through  infant  baptism,  and  so  on  through  the 
list. 


CHRISTIAN  IDEALS  IN  A  COMMERCIAL  ERA  49 

"  Morality  must  be  taught  without  any  dogmatic  teaching."  It  is 
absolutely  impossible.  If  it  would  only  do,  it  might  furnish  an 
easy  way  out  of  the  difficulty.  But  we  might  just  as  well  try  to 
grow  apples  without  any  tree.  Morality  is  the  fruit  of  the  tree 
of  religion.  We  might  just  as  well  try  to  build  walls  and  roof,  an 
entire  superstructure,  without  any  foundation.  Dogmatic  teaching 
constitutes  the  foundation  on  which  all  manners  or  morals  are  based. 
Eliminate  all  dogmatic  teaching  and  you  cannot  formulate  a  complete 
code  of  morality.  What  motive  for  well  doing  can  be  suggested  if  there 
be  no  supreme  law-giver  who  is  able  and  does  reward  the  good  and  punish 
the  violators  of  the  law  ?  Will  you  say  to  the  children  "  Be  good  because 
it  is  nice,  because  it  is  gentlemanly,  because  you  will  be  happier  in  your 
social  relations?  "  These  motives  might  serve  if  we  were  dealing  with  a 
race  of  people  who  had  no  passions,  in  whose  hearts  there  were  no 
inherited  tendencies  to  vice,  and  who  live  in  the  atmosphere  where 
everything  is  honest  and  upright  and  pure  and  wholesome.  We  might 
teach  a  boy  bookkeeping  and  tell  him  how  nice  it  would  be  for  him  to 
keep  his  father's  books,  but  most  boys  would  probably  find  it  infinitely 
nicer  to  frequent  the  races  and  spend  their  father's  wealth.  We  can  teach 
a  young  man  how  respectable  it  is  to  be  abstemious,  but  he  says,  "What 
care  I  for  respectability?  I  enjoy  cards  and  the  flowing  bowl,  and  there 
is  lots  of  fun  in  carousing." 

The  only  saving  motive  on  which  any  one  can  enforce  his  moral 
teaching  is  the  eternal  Law-giver  who  has  a  right  to  bind  our  wills  and 
has  also  the  power  to  vindicate  that  right.  The  mere  knowledge  of  the 
beauty  and  the  fitness  of  an  act  will  no  more  compel  me  to  do  it  or  not  to 
do  it  than  the  mere  knowledge  of  geography  will  compel  me  to  travel 
around  the  world.  There  are  no  sanctions  in  such  a  code  of  morality. 
Man  must  recognize  the  absolute  authority  of  the  law-compelling  power 
so  that  his  love,  his  power  to  punish,  can  overcome  all  allurements  to 
present  pleasure.  Moralit>'  cannot  be  enforced  without  such  dogmatic 
teaching. 

There  is  still  a  more  serious  aspect.  In  teaching  morality  without 
religion,  religion  is  proscribed  and  children  have  a  keen  sense  of  the 
situation.  They  can  have  no  respect  for  that  thing  though  it  be  conse- 
crated in  the  church  and  defended  in  the  home,  if  it  be  constructively 
condemned  in  the  school  and  driven  from  its  doors.  Children  love  their 
school  life,  and  if  religion  is  so  hurtful  a  thing  as  to  be  denied  admission 
to  their  studies  during  school  hours,  how  much  love  will  they  have  for  it 
in  after  life  ?  Can  we  hope  to  build  up  a  God-fearing  people,  a  people 
fit  to  be  trusted  with  domestic  management  and  guardianship  of  the 


so  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

commonwealth,  if  they  are  trained  up  with  conviction  that  reHgion,  the 
only  basis  of  morality,  is  a  proscribed  and  outlawed  thing  during  the 
best  and  brightest  hours  of  the  day,  through  the  tenderest  and  most 
impressionable  years  of  life. 

If,  then,  we  cannot  teach  morality  without  religion,  and  the  Sunday 
school  and  the  home  are  not  adequate  for  the  body  politic,  and  since 
we  must  have  it  in  some  way  or  another  if  we  are  going  to  fulfill  our 
God-given  destiny,  in  what  way  must  it  come  ?  The  problem  is  pressing 
for  solution.  It  is  a  question  whether  the  natural  sanity  and  conservat- 
ism of  the  American  people,  when  in  another  generation  the  spirit  of 
religion  is  still  further  eliminated  from  the  life-giving  blood  of  the  people, 
will  be  able  to  stand  any  rude  uprising  of  the  masses  or  any  serious 
social  cataclysm.  The  crisis  may  be  nearer  than  we  think.  Of  course 
the  people  never  realize  the  danger.  They  are  eating  and  drinking  and 
merry-making  while  the  handwriting  shines  out  on  the  wall.  It  was  so 
when  the  waters  came  and  covered  the  earth.  It  was  so  when  the 
Assyrian  came  down  on  Babylon,  and  when  the  Goth  and  the  Vandal 
swept  over  the  mighty  empire  of  Rome.  It  was  so  when  the  guillotine 
sprang  up  like  a  mushroom  over  night  in  the  gayest  capital  of  license 
and  lawlessness  and  streets  ran  red  with  blood. 

But  I  have  laid  bare  the  disease  maybe  with  too  much  explicitness ; 
I  may  even  have  gone  so  far  as  to  assume  the  attitude  of  an  alarmist. 
My  only  desire,  however,  is  to  be  as  conservative  as  the  facts  allow.  But 
what  of  the  remedy  ?  The  remedy  is  just  such  means  and  methods  as 
the  Religious  Education  Association  stands  for.  Every  educational 
factor  should  be  transfused  with  the  spirit  of  religion  but  most  of  all  the 
great  system  of  public  education. 

It  is  very  difficult  to  realize  how  it  was  ever  possible  to  give  over  our 
magnificent  school  system  to  the  agnostic  and  the  godless  to  serve  his 
sectarian  purpose  and  yet  we  have  done  so.  I  know  the  association  of 
the  religious  element  with  the  common  school  system  presents  mart>' 
difficulties,  but  we  have  faced  harder  problems  than  this  one. 

Where  there  is  a  will  there  is  a  way,  and  if  the  great  body  of  the 
American  people  were  convinced  of  the  necessity  of  making  Christian 
ideals  more  dominant  they  would  easily  find  a  way  to  bring  this  about. 

In  the  meantime,  the  old  Catholic  Church  has  set  herself  to  the  task 
of  solving  the  problem  for  her  own  people,  by  the  erection  of  the  parish 
school.  It  was  decreed  in  the  last  Plenary  Council  of  Baltimore,  in 
1885,  that  within  two  years  of  the  date  of  the  promulgation  of  the  decree 
every  parish  priest  must  provide  an  adequate  school  for  the  children  of 
his  parish  or  give  the  reason  of  his  inability  in  writing  to  his  Bishop. 


CHRISTIAN  IDEALS  IN  A  COMMERCIAL  ERA  51 

This  official  attitude  toward  the  school  question  gave  a  renewed  impetus 
to  school  building  so  that  to-day  there  are  one  million  two  hundred  and 
fifty  thousand  children  being  educated  in  schools  immediately  under 
the  control  of  the  Church,  and  during  the  last  generation  three  hundred 
million  dollars  have  been  spent  for  this  object. 

We  have  the  system  now  pretty  well  perfected,  as  it  goes  all  the  way 
from  the  kindergarten  through  the  university.  The  time  was  when  the 
poor  people  were  not  able  to  spend  much  money  in  school  buildings,  but 
now  we  have  splendid  schools,  almost  every  one  in  fire-proof  buildings. 

We  have  a  corps  of  competent  teachers.  In  this  country  there  are 
fifty  thousand  women  alone  consecrated  to  the  work  of  teaching  in  the 
Catholic  schools.  These  women  have  given  up  father  and  mother, 
houses  and  lands,  and  devoted  themselves  to  this  work,  and  expect  to 
stay  in  that  work  as  long  as  they  live,  so  that  their  ideals  are  for  teaching. 
The  consequence  is  we  get  good  results.  Time  was  when  that  was  not 
so,  but  all  the  energies  of  the  Catholic  Church  for  a  generation  have 
been  expended  in  perfecting  the  system  until  now  as  a  whole  the  system 
will  compete  very  favorably  with  any  other  system  in  the  country. 

So  that  the  Catholic  Church  hesitates  not  to  say  that  while  giving  a 
religious  education  to  the  children,  she  will  give  as  good  secular  educa- 
tion as  can  be  obtained  anywhere  else.  Her  theory  is  that  the  child  is 
made  for  God  and  for  Heaven.  This  world  is  but  a  stopping  place. 
The  best  hours  of  the  child's  day,  and  the  best  years  of  a  child's  life  — 
what  are  we  to  do  with  them?  If  we  believe  in  the  divine  side  of  the 
child,  are  we  going  to  give  them  to  God  or  not  ?  The  Catholic  says  they 
should  be  spent  in  an  atmosphere  where  there  is  some  religion. 

The  parish  school  system  as  an  educational  factor  has  come  to  stay. 
A  generation  now  educated  in  the  parish  school  are  its  best  defenders. 
Inaugurated  by  ecclesiastical  efforts  it  is  now  lodged  where  it  belongs, 
with  the  parents.  A  generation  grown  up  in  parish  schools,  many  of 
whom  are  in  professional  and  mercantile  life,  are  the  best  defenders  of  the 
system.  When  you  see  the  statement  in  the  public  press  that  the 
Catholic  school  is  a  matter  of  priestcraft,  that  it  comes  from  the  priest 
and  not  from  the  people,  do  not  believe  it.  The  parish  school  system 
is  lodged  with  the  parents.  A  generation  brought  up  in  the  parish 
schools  are  willing  to  give  all  they  have  for  them  because  they  love  them. 
The  parish  school  has  come  to  stay,  and  it  is  something  we  must  reckon 
with. 

We  are  coming,  some  people  think,  on  dangerous  times.  Socialism  is 
in  the  air;  socialism  means  lawlessness.  If  you  bring  a  child  up  under 
religious  auspices,  he  learns  reverence  for  law,  obedience  to  parents. 


52  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

So  one  of  our  best  remedies  against  socialism  is  education  under  religious 
auspices.  The  time  may  come  when  the  state  will  see  the  necessity  of 
this  settlement.  The  Catholic  Church  does  not  ask  one  cent  to  teach 
religion.  If  it  were  offered  us  to-morrow  we  would  not  accept  it.  The 
Catholic  Church  likes  the  American  policy  of  non-interference  with  religion. 
She  would  not  change  the  policy  were  it  in  her  power  to  do  it.  We  want 
no  union  of  Church  and  State.  So  when  it  comes  a  matter  of  the  State 
helping  the  Church  to  teach  religion  we  say,  "no!"  But  when  the  State 
finds  existing  agencies  ready  to  do  its  own  work  why  not  utilize  them  ?  It 
does  so  in  the  case  of  hospitals  which  it  charters.  Wherever  it  has 
found  agencies  to  do  its  work  it  has  found  it  good  economy  to  make  use 
of  them.  So  the  parish  school  is  ready  now  to  submit  to  inspection  and 
examination  and  if  it  can  show  results  as  good  as  those  of  any  other 
schools,  if  it  does  the  State's  work,  is  it  wrong  for  the  State  to  pay  for  it  ? 
There  is  our  position. 


RELIGIOUS  AND  MORAL  EDUCATION  IN  THE  UNIVER- 
SITIES AND  COLLEGES 
SOME  SALIENT  POINTS  IN  THE  REPORT  OF  THE  COM- 
MITTEE OF  SIX 

WALLACE  NELSON  STEARNS,  Ph.  D  . 

PROFESSOR   WESLEY   COLLEGE,   UNIVERSITY   OF   NORTH   DAKOTA,    GRAND   FORKS 

The  growth  of  our  universities  and  colleges  is  not  keeping  pace  with 
the  development  of  the  country.  One  hundred  and  thirty  thousand 
students  is  not  so  large  a  number  as  it  may  seem  at  first  sight,  being 
but  one  to  about  600  of  our  entire  population.  While  these  institutions 
have  increased  one-half  per  cent  in  attendance,  the  increase  in  popula- 
tion has  equalled  four  and  eighteen  and  one  half  per  cent  or  about  a 
million  and  a  third  a  year. 

I.  As  a  people  we  are  not  making  enough  of  religious  education. 
We  are  too  much  impressed  with  the  idea  that  salvation  with  all  its  appur- 
tenances is  free.  Philosophy  and  ethics  are  rated  as  collegiate  studies, 
but  such  studies  as  Biblical  literature  and  history  are  too  often  solicited 
for  smaller  salaries,  and  Hebrew  and  Biblical  Greek  are  too  often  tacked 
on  to  the  college  course  as  an  afterthought.  Colleges  that  expend  thous- 
ands of  dollars  for  the  natural  sciences,  and  equally  large  amounts  for 
history,  economics,  or  modern  languages,  give  grudgingly  for  subjects 
that  can  be  construed  as  falling  under  the  head  of  religious  education. 
If  religion  is  to  receive  due  homage,  it  must  be  invested  with  proper 
dignity.  Students  are  quick  to  detect  differences,  real  or  artificial,  and 
they  know  as  well  as  the  officers  of  administration  the  attitude  of  the 
public  mind.  Stock  the  shelves  with  books  and  periodicals  representa- 
tive of  current  thought,  require  that  the  instructors  be  men  not  only  of 
godly  mind  but  of  scholarly  training,  judge  the  department  by  results, 
raise  the  courses  to  the  standard  grade  of  excellence,  put  off  the  apolo- 
getic air,  and  assure  fair  play,  and  there  will  be  a  gradual  cessation  of 
talk  on  the  decline  of  religious  interest.  So  long  as  scholarship  produces 
only  the  truth,  piety  need  fear  no  violence.     Peril  is  not  from  criticism, 

•  For  convenience  in  conference  the  work  of  the  Department  of  Universities  and  Colleges  was 
printed  in  RELIGIOUS  EDUCATION  for  February,  1907.  It  consisted  of  a  report,  by  a  com- 
mittee of  six,  on  Religious  and  Moral  Education  in  the  Universities  and  Colleges,  for  the  preparation 
of  which  information  was  solicited  from  402  universities,  colleges  and  technical  schools,  or  seventy- 
one  per  cent  of  the  number  listed  by  the  Commissioner  of  Education.  The  report  actually  repre- 
sents 141  institutions,  or  twenty-three  per  cent  of  the  total  number.  The  statement  is  fairly 
representative,  forty  states  and  three  provinces,  (Canada)  being  included. 

53 


54  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

but  from  indifiference  and  from  contempt  born  of   weakness.      Equal 
chance  will  produce  equal  results. 

2.  The  schools  almost  uniformly  express  an  interest  in  religious 
education.  This  is  true  not  only  of  the  denominational  colleges  but  of 
state  institutions  as  well.  Hampered  as  they  are  by  the  present  state 
of  public  opinion,  state  universities  have  been  misunderstood  as  being 
hostile  to  religious  interests.  This  is  not  the  case.  The  instructors  are, 
very  many  of  them,  actively  interested  in  religious  work  and  are  members 
of  our  several  churches ;  the  students  are  from  the  same  homes  and  have 
grown  up  under  the  same  conditions  as  other  students;  and  student 
organizations  and  other  religious  interests  are  zealously  cared  for  and 
promoted.  Limitations  arise  not  from  the  schools  themselves,  but  from 
the  will  of  the  people  whose  they  are. 

3.  There  are  indications  of  a  coming  change  in  regard  to  education. 
Professedly  church  schools,  founded  and  built  under  church  auspices, 
are  beginning  to  assume  the  part  of  non-sectarian  schools.  Ei^^her 
denominational  schools  are  losing  popularity  or  people  are  coming  to 
regard  education  as  a  civil,  rather  than  a  religious  form  of  activity. 
Already  the  field  of  secular  education  is  much  occupied ;  in  cutting  loose 
from  church  ties  it  will  be  well  for  these  schools,  in  changing  their  policy, 
to  make  sure  of  resources  and  friends. 

4.  Educational  institutions  could  easily  give  more  serious  attention 
to  the  collecting  of  religious  statistics.  For  a  church  college  to  pro- 
claim its  indifference  to  denominational  preferences  of  its  students,  and 
for  a  state  institution  to  express  its  unwillingness  to  meddle  in  private 
affairs,  are  equally  unjustified.  It  is  not  a  matter  of  compulsion.  In 
the  final  analysis  the  student  is  always  a  free  moral  agent  and  needs  no 
champion  of  his  personal  liberty.  As  matters  stand  in  most  of  our 
universities  and  colleges,  the  way  is  blocked  for  anything  like  definite 
religious  work.  Even  special  seasons  of  excessive  activity  cannot  accom- 
plish the  results  of  steady,  quiet,  business-like,  everyday  effort.  Pastors, 
teachers,  students,  societies,  and  other  friends  are  anxious  to  render 
service  if  they  can  only  secure  information.  The  student  who  thus  gives 
away  the  awful  secret  of  his  church  affiliation,  is  not  placing  himself  at 
the  mercy  of  an  inquisition,  but  in  the  hands  of  friends  who  would  help 
him.  To  name  one's  church  ought  not  to  be  a  more  serious  matter  than 
telling  one's  age  or  political  preference.  Students  must  be  approached 
intelligently  as  well  as  with  enthusiasm,  and  the  first  step  is  the  securing 
of  data. 

5.  We  must  bear  in  mind  that  religion  is  not  merely  a  matter  of 
sentiment  but  of  business.     Everv  vear  scores  of  youths  go  up  to  our 


IN  COLLEGES  AND  UNIVERSITIES  55 

universities  and  colleges  with  more  or  less  aversion  to  things  religious. 
These  young  people  must  be  brought  to  the  right  view-point.  They  must 
learn  that  it  is  as  lamentable  to  be  ignorant  of  Isaiah  as  of  Shakespeare, 
or  of  the  Psalms  as  of  Omar  Khay}'am.  They  must  learn  that  ignorance 
must  be  as  modest  in  the  treatment  of  religious  as  of  scientific  problems. 
They  must  come  to  know  that  society  justly  expects  them  to  contribute 
to  the  public  welfare  through  the  activities  of  the  Church  as  through 
those  of  the  State.  As  things  are,  too  many  enter  college  with  a  child's 
ideas  of  art,  science,  and  religion,  and  after  four  years  of  discipline  leave 
college  with  a  man's  ideas  of  science  and  art,  but  with  a  child's  idea  of 
religion.  Uns}mmetrical  education  is  hazardous,  detrimental.  Its 
peril  is  that  very  lack  of  symmetry,  which  warps  the  vision,  distorts  the 
judgment,  and  so  far  disqualifies  the  candidate.  Religious  education 
is  now  universally  accorded  a  place  in  our  discipline ;  it  is  not  a  luxury 
but  a  necessity ;  it  is  not  a  question  of  sentiment  but  a  matter  of  business, 
and  should  be  allowed  to  stand  in  its  proper  niche  and  over  its  own  title. 

6.  The  question  of  religious  exercises  is  complicated.  Instead  of 
being  ideal  institutions  where  a  strict  classification  is  maintained  in 
regard  to  age,  advancement,  and  maturity,  all  ages  and  mental  condi- 
tions are  comprised  in  one  stupendous  whole  from  preparatory  to  post- 
graduate. There  are  no  lines  of  demarcation;  nearly  every  class  is 
more  or  less  heterogeneous.  Too  often,  too,  the  matter  of  chapel  service 
is  regarded  as  a  "  stint"  to  be  worked  ofif.  Two  plans  are  now  in  opera- 
tion —  daily  prayers  and  occasional  (e.  g.  weekly)  convocation.  Legis- 
lated piety  is  of  doubtful  efficiency.  In  the  Middle  Ages  the  armies 
drove  the  crowds  into  the  stream  vv'hile  the  clergy  performed  the  ritual, 
but  to-day  all  are  agreed  as  to  the  result.  Compulsory  attendance  on 
divine  worship  is  not  the  highest  type  of  service.  Students  who  have 
attained  to  years  of  maturity  are  not  in  need  of  enforced  chapel  services, 
especially  if  they  are  able  to  enroll  in  the  university  or  senior  colleges ; 
on  the  other  hand,  youngsters  just  away  from  the  restraining  influences 
of  home,  enjoying  their  first  experience  of  semi-independence,  are  not 
competent  to  manage  the  entire  matter  from  the  start  —  they  need  to 
have  the  religious  habit  inculcated  in  them. 

A  further  difficulty,  if  not  injustice,  is  to  require  students  living  some 
distance  from  the  chapel  to  break  up  a  valuable  study  period,  thus  losing 
a  quarter  of  a  day  of  precious  time,  as  is  the  case  if  they  have  no  lectures 
in  contiguous  periods.  Occasional  assembling  together  of  the  academic 
body  is  invaluable,  enhancing  the  esprit  de  corps.  Drawing  the  line 
sharply  between  college  and  academy,  compulsory  services  do  not  best 
befit  the  college  and  university.     The  problem  is  not  one  of  required 


S6  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

attendance,  but  of  making  the  service  worth  attending.  Rule  out 
announcements,  parading  the  faculty  on  the  platform,  speeches  from 
chance  strangers  within  the  gates ;  arrange  a  brief,  homogeneous,  dig- 
nified, religious  service  whose  beauty,  propriety,  and  interest  appeal  to 
intelligence,  and  the  question  is  far  more  nearly  solved  than  by  any 
parental,  lock-step,  monitorial  scheme  devisable.  Busy  men  will  find 
time  to  listen  to  a  sermon  provided  it  is  brief,  devotional,  suggestive,  and 
neither  exhaustive  nor  exhausting.  Phillips  Brooks  could  fill  Trinity 
Church  every  Sunday.  Every  feature  in  the  service,  from  voluntary  to 
recessional,  lifted  the  auditor  up,  step  by  step,  and  made  him  a  wor- 
shipper, whether  he  would  or  not.  Not  one  college  in  a  hundred  gives 
to  the  chapel  this  careful  supervision.  Students  are  human  and  have 
human  virtues  as  well  as  human  failings.  For  the  right  service  they 
will  not  begrudge  a  few  minutes  each  day,  and  if  all  do  not  attend  every 
day,  those  who  are  there  will  be  there  for  a  serious  purpose  and  the 
chapel  period  will  cease  to  be  one  of  incarceration.  The  weekly  con- 
vocation for  public  consideration  of  larger  university  topics,  or  for 
addresses  on  current  themes  by  representative  men,  is  not  here  germane. 

7.  In  college,  as  in  state,  that  is  the  best  government  that  governs 
least.  The  problem  arises  from  the  heterogeneous  character  of  our 
educational  institutions,  as  mentioned  above.  The  ideal  plan  is  to  make 
the  matter  one  of  results.  Successful  college  work  requires  the  exercise 
of  all  the  student's  energies.  Dissipation  in  any  form  lessens  chances  of 
success.  Let  the  student  feel  that  as  he  sows  so  must  he  reap,  and  let 
him  reap  a  few  empty  harvests  and  he  and  his  fellows  will  come  to  have 
a  due  sense  of  respect  for  the  day  of  judgment.  We  are  too  apt  to  make 
light  of  failure :  old  graduates  returning  are  too  fond  of  rehearsing  their 
tales  of  devilment.  Take  the  student  early,  impress  upon  him  the  lesson 
of  personal  responsibility,  let  him  learn  the  ignominy  of  failure,  and  if 
he  insists  on  being  an  intellectual  vagrant,  dismiss  him  from  the  college. 
Let  students  understand  that  they  are  subject  to  the  same  legal  code  while 
in  college  as  when  out.  Impress  upon  them  the  lessons  of  obedience 
and  respect  for  authority  —  for  mob  violence  is  as  reprehensible  among 
students  as  among  laborers  —  and  the  case  of  student  government  will 
have  gained  a  start.  Rule  by  do's  rather  than  by  don'ts.  Students  are 
young  and  full  of  life.  They  must  be  doing  something,  utilizing  their 
superabounding  vitality.  Instead  of  prohibiting  wrong  practices  insist 
upon  their  doing  something  worth  the  while. 

8.  Student  activities  are  an  invaluable  feature  in  academic  life. 
Men  live  not  by  isolated  examples  but  by  organization.  The  vicious, 
aware  of  this,  govern  themselves  accordingly.     Were  the  righteous  as 


IN  COLLEGES  AND  UNIVERSITIES  57 

well  able  to  come  to  an  understanding  and  to  act  in  harmony,  justice 
would  meet  with  fewer  defeats.  The  common  peril  of  all  organization 
faces  student  life  —  a  peril  born  of  human  selfishness,  that  spares  neither 
knight  nor  bishop.  Student  organizations,  whether  fraternity,  league  or 
association,  easily  stray  from  their  original  purpose  and  become  mere 
tools  in  the  hands  of  unprincipled  schemers.  Our  colleges  need  an 
evangelism  of  clean,  fair,  manly  and  womanly  living;  character  that 
scorns  a  mean  or  trivial  thing ;  men  and  women  who,  instead  of  crying 
"kill  him"  on  the  football  field,  will  call  instead  for  "fair  play";  men 
and  women  who  will  swear  to  their  own  hurt  and  change  not. 

^  9.  Too  often  faculty  bickerings  and  cliques  are  all  too  evident,  and 
none  see  more  quickly  or  exactly  than  students.  Great  is  scholarship, 
but  scholarship  is  not  all.  Speak  of  the  scholarship  of  Joseph  LeConte 
and  all  will  assent ;  speak  of  him  as  a  man,  and  every  son  of  California 
will  doff  his  hat  in  reverence.  Thousands  of  men  in  Harvard  have 
studied  art.  They  were  not  interested  in  art,  but  they  had  a  longing  to 
feel  the  magic  presence  of  Charles  Eliot  Norton.  Just  so  a  host  of 
names,  as  Sill,  Bascom,  March,  Mann,  who  though  they  were  dead 
would  still  speak. 

Moral  culture  and  discipline  begin  with  the  faculty.  Shame  blushes 
in  the  presence  of  virtue.  Professional  uprightness,  squareness,  and 
fairness,  as  a  daily  condiment,  cannot  fail  of  a  wholesome,  quickening 
effect  on  college  life. 


THE  SUPPLY  OF  EDUCATED  MEN  FOR  THE  MINISTRY 

ERNEST  D.  BURTON,  D.D. 

PROFESSOR,    THE   UNIVERSITY   OF   CHICAGO,    CHICAGO,   ILLINOIS 

This  paper  will  limit  itself,  as  seems  appropriate  in  addressing  the 
Religious  Education  Association,  to  the  question  of  the  supply  of  edu- 
cated men  for  the  ministr\%  and,  indeed,  as  is  perhaps  less  appropriate, 
mainly  to  that  of  men  prepared  for  the  ministry  by  both  a  college  and 
seminary  course. 

I  have  brought  together  the  statistics  of  attendance  at  fifty-eight  of 
the  leading  theological  schools  of  the  United  States,  covering  approxi- 
mately a  period  of  a  quarter-century.  In  this  list  are  included  aU  those 
schools  which  are  intended  especially  for  college  graduates,  except  a 
few  of  the  smaller  or  younger  ones,  whose  statistics  I  have  been  unable 
as  yet  to  obtain.  From  it  I  have  intended  to  exclude  aU  schools  of  a 
lower  grade  than  this,  and  the  foreign  departments  of  such  schools  as 
maintain  such  departments  of  a  lower  grade  than  I  have  indicated.  I 
have  not  undertaken  to  exclude  from  the  statistics  the  non-college  grad- 
uates studying  in  schools  whose  work  is  intended  for  college  graduates, 
even  though,  in  a  few  of  the  schools  included  in  this  list,  the  college  grad- 
uates are  not  more  than  one-third  of  the  whole  number. 

Inasmuch  as  most  theological  schools  are  distinctly  denominational 
in  the  sense  that  each  draws  almost  exclusively  from  one  denomination, 
and  inasmuch  as  the  facts  respecting  different  denominations  are  very 
different,  it  has  seemed  best  to  present  the  statistics  by  groups,  despite 
the  fact  that  some  schools  are  difficult  to  classify  on  this  basis.  To  meet 
the  difficulty,  I  have  included  certain  schools  in  two  groups,  though,  of 
course,  not  duplicating  their  figures  in  the  totals. 

It  will  be  seen  that  aU  these  schools  taken  together  had,  in  1 88 1,  2150 
students ;  that  in  the  next  nine  years  they  gained  in  roimd  numbers  1000 
students ;  in  the  next  five  years  850  students,  reaching  their  maximum 
in  1894-95 ;  that  in  the  twelve  years  since  that  period  they  have  lost  700 
students.  It  is  further  worthy  of  notice  that  we  are  now  apparently 
about  at  a  standstill,  neither  gaining  markedly  nor  losing. 

It  is  beyond  my  power  to  state  what  were  the  causes  that  produced 
either  the  large  gain  of  1850  in  fourteen  years,  86  percent  of  the  number 
at  the  beginning  of  the  period,  or  the  marked  dimmution  in  numbers  in 
the  last  twelve  years.  It  is  evident,  however,  that  it  is  time  to  inquire  in- 
to these  causes  and  to  consider  what  can  be  done  to  remedy  the  situation. 

58 


THE  SUPPLY  OF  EDUCATED  MEN  FOR  THE  MINISTRY      59 

As  bearing  upon  this  latter  question,  I  venture  to  call  attention  to  a 
fact  or  two,  and  to  express  one  or  two  impressions. 

Statistics  obtained  from  the  colleges  of  the  country,  though  too 
incomplete  to  be  worth  printing,  indicate  strongly  that  the  men  entering 
the  seminaries  come  to-day  in  ver}^  large  proportion  from  the  smaller 
country  colleges.  Evidence,  likewise  too  incomplete  to  tabulate,  yet 
fairly  decisive  in  its  character,  tends  to  show  that  the  large  majority  of 
men  who  enter  the  theological  school  after  a  college  course  decide  to  do 
so  before  entering  college,  and  that  a  considerable  part  of  those  who 
enter  college  intending  to  enter  the  ministry  abandon  that  purpose  while 
in  college. 

A  third  fact  of  possible  significance  is  the  rapid  growth  of  theological 
schools  in  which  theological  w'ork  is  begun  not  after  a  college  course,  but 
as  a  part  of  it.  I  may  mention  two  examples  of  this  type  of  school: 
Drake  University  at  Des  Moines,  Iowa,  and  Baylor  University  at  Waco, 
Texas. 

The  facts  seem  to  convey  several  suggestions. 

1 .  It  is  easier  to  lead  young  men  to  decide  to  enter  the  ministry  before 
they  enter  college  than  while  they  are  in  college.  If  successful  efforts  are 
to  be  made  to  increase  the  supply  of  men  for  the  ministry,  it  is  possible, 
not  to  say  probable,  that  they  must  be  made  in  the  home,  and  in  the 
church,  and  in  the  academy,  rather  than  in  the  college.  The  problem 
belongs  to  the  mother  and  father  and  pastor  more,  perhaps,  than  to  the 
college  officer. 

2.  Respecting  the  college  student,  the  pressing  problem  is  not  so 
much  to  induce  him  to  decide  for  the  ministr\'  as  to  prevent  his  abandon- 
ment of  a  purpose  already  formed.  I  do  not  doubt  that  some  men  who 
enter  college  intending  to  enter  the  ministry  do  wisely  to  change  their 
purpose.     But,  presumably,  this  is  not  true  in  the  majority  of  cases. 

3.  This  tendency  of  the  college  student  to  give  up  w^hile  in  college 
the  purpose  to  enter  the  ministry  which  he  had  when  he  entered,  together 
with  the  growth  of  what  we  may  call  the  theological  college,  raises  the 
question  whether  it  may  be  possible  and  advisable  to  devise  some  plan 
by  which  professional  study  for  the  ministry  may  begin  at  an  earlier 
point  than  it  now  does  in  our  schools  of  the  highest  grade.  It  would  not 
necessarily  follow  that  the  whole  course  should  be  shortened  thereby. 
This  is  surely  not  a  time  in  which  to  take  any  step  which  would  tend  to 
diminish  the  number  of  men  entering  the  ministry  with  a  full  and  ade- 
quate preparation,  or  to  shorten  the  course  of  the  average  student.  But 
if  to  the  number  of  those  who  now  enter  the  ministry  with  college  and 
seminary  training,  it  were  possible  to  add  a  group  of  men  who  take  up 


6o  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

its  work  after  a  college  course  which  has  been  in  part  theological  and  in 
part  non-theological,  or  by  beginning  professional  study  earlier,  to  hold 
for  the  ministry  some  of  the  men  who  now  give  up  their  purpose  to  enter 
it  in  the  course  of  the  four  years  of  unprofessional  work  in  college,  this 
would  seem  to  be  clear  gain. 

STATISTICS    OF    ATTENDANCE    AT    GRADUATE    THEOLOGICAL 
SCHOOLS  IN  THE  UNITED  STATES 

1880-1     1889-90  1894-5     1895-05  1905-6  1906-7 
1 1  Presbyterian  schools ' 545  783         1073  805  778  747 

3  Reformed  Pres.  and  United 

Pres.  ^ 88  109  132  105  95  117 

8  Lutheran  ^ 167  223  336  283  260  266 

8  Cong,  and  United  Brethren  *  323  526  545  407  366  365 

7  Baptist  and  Free  Baptist^  .  .   369  534  744  714  687  680 

4  Methodist « 297  459  483  550  635  602 

6  Episcopal ' 191  234  291  262  243  251 

3  Universalist  ^ 31  68  97  46  35  38 

2  Unitarian  and  Undenomina- 
tional * 43  71  92  51  61  57 

6  Reformed '" 96  135  204  158  150  144 

4  Schools  having  an  interdeno- 

minational  constituency"  295  443  454  468  416  400 

Total  (excluding  duplicates) .   2150         3142         4004         3381         3310        3267 

1  Princeton,  Auburn,  Western,  Lane,  Union  (N.  Y.),  Theol.  Sem.  of  Ky.,  McCormick,  San  Fran- 
cisco Theol.  Sem.,  Union  Theol.  Sem.  of  Va.,  Cumberland  Univ.,  Pres.  Theol.  Sem.  (Omaha). 

2  Xenia  Theol.  Sem.,  Ref .  Pres.  Theol.  Sem.  (Allegheny),  Allegheny  Theol.  Sem.  (U.  P.) 

*  Theol.  Sem.  of  United  Synod,  Evang.  Luth.  Sem.,  Susquehanna  Sch.  of  Theol.,  Lutheran  Theol. 
Sem.,  Theol.  Sem.  of  Evang.  Luth.,  Luth.  Theol.  Sem.  (Gettysburg,  Pa.),  Wittenberg  Theol.  Sem., 
Evan.  Luth.  Theol.  Sem.  (Wawatosa,  Wis.) 

*  Andover,  Bangor,  Chicago,  Hartford,  Oberlin,  Pacific,  Union  Biblical  Sem.  (Dayton,  O.),  Yale. 

*  Colgate  Theol.  Sem.,  Crozer  Theol.  Sem.,  Univ.  of  Chicago,  Newton  Theol.  Inst.,  Rochester 
Theol.  Sem.,  Southern  Baptist  Theol.  Sem.,  Cobb  Divinity  School. 

6  Boston  Univ.  School  of  Theol.,  Drew  Theol.  Sem.,  Garrett  Biblical  Inst.,  Vanderbilt  Univ. 
^  Berkeley  (Conn)  Div.  Sch.,  Gen.  Theol.  Sem.  (N.  Y),  Seabury  Div.  Sch.,  Western  Theol.  Se 
Theol.  Sem.  (Cambridge),  Nashota  House. 

^  St.  Lawrence  Univ.,  Ryder  Div.  Sch.,  Tufts  College. 

*  Meadville  Theol.  Sem.,  Harvard  Divinity  School. 

10  Theol.  Sem.  of  Ref.  Church  (Lancaster,  Pa.),  Theol.  Sem.  of  Ref.  Church  in  America  (New 
Brunswick,  N.  J.),  Heidelberg  Theol.  Sem.,  Western  Theol.  Sem.  (Holland,  Mich.),  Ursimus  Sch.  of 
Theol.,  Mission  House  (Franklin,  Wis.). 

"  Union  (N.  Y.),  Yale,  Harvard,  University  of  Chicago. 


A  PRESSING  NEED  OF  THEOLOGICAL  EDUCATION,  AND 
HOW  TO  MEET  IT 

J-     ,  WILLIAM  ADAMS  BROWN,  D.  D. 

PROFESSOR   UNION   THEOLOGICAL   SEMINARY,    NEW   YORK   CITY 

The  need  is  that  of  a  more  definite  agreement  as  to  method  among 
those  teachers  of  systematic  theology  who  feel  the  pressure  upon  their 
owai  department  of  the  mo<lem  scientific  world-view  which  has  so  largely 
transformed  the  method  of  the  other  theological  disciplines.  The 
remedy  is  the  creation  of  some  organ  of  common  understanding  and 
discussion  through  which  the  existing  agreement  may  be  revealed,  the 
causes  and  the  extent  of  the  remaining  differences  be  made  apparent, 
and  so  the  way  opened  for  that  practical  co-operation  without  which 
progress  on  a  large  scale  is  impossible.  The  purpose  of  this  paper  is  to 
explain  in  some  detail  the  nature  of  this  need,  to  give  reasons  for  the 
writer's  belief  that  the  time  is  ripe  for  some  concerted  effort  to  meet  it, 
and  to  indicate  the  direction  which  such  an  attempt  may  properly  take. 

It  is  not  necessary  to  point  out  in  detail  the  distance  which  separates 
the  modem  view  of  the  world  from  that  of  two  generations  ago.  It  is 
enough  to  say  that  it  involves  the  substitution  for  the  deductive  and  a 
priori  methods  of  the  older  philosophy  of  a  science  which  bases  its 
hypotheses  upon  an  induction  of  all  available  facts  and  which  sees  in 
the  world,  instead  of  a  product  instantly  created  and  complete  and  per- 
fect from  the  first,  the  scene  of  a  ceaseless  development  from  less  to  more 
complex  forms  of  life.  It  is  the  aim  of  science  to  study  and  to  formulate 
the  laws  of  this  world  process,  and  our  modern  world-view  is  the  unfin- 
ished picture  which  is  the  result  of  this  attempt,  so  far  as  it  has  yet  been 
carried. 

Nor  is  it  necessary  for  me  to  remind  you  of  the  extent  to  which  the 
methods  of  modem  theological  study  have  been  affected  by  the  scientific 
process  thus  briefly  described.  It  is  scarcely  too  much  to  say  that  in 
all  departments  of  the  seminary  but  one,  modem  scientific  methods  are 
accepted  as  a  matter  of  course.  Exegesis  is  studied  as  a  branch  of 
universal  literature.  The  history  of  Israel,  the  life  and  deeds  of  the 
founder  of  Christianity  and  His  disciples,  and  the  origin  and  develop- 
ment of  the  Christian  church  are  studied  by  the  same  methods  which 
have  yielded  such  fruitful  results  when  applied  to  secular  history.  In 
the  historical  class  room,  the  history  of  doctrine  is  treated  as  one  branch 
in  the  history  of  human  opinion,  and  symbolics  as  the  record  of  the 

6i 


62  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

present  convictions  and  laws  of  groups  of  living  men.  So  our  teachers 
of  practical  theology  are  directing  their  studies  to  the  results  of  modem 
sociological  research  and  are  using  for  their  preparation  for  practical 
work  those  scientific  principles  which  the  systematic  study  of  poverty, 
disease,  and  crime  have  made  ready  to  their  hand. 

But  there  is  one  department  of  theological  study  whose  method  has 
thus  far  remained  largely  unaffected  by  the  changes  which  have  been 
transforming  the  other  disciplines.  If  we  are  to  judge  by  the  existing 
practice  in  our  seminaries,  systematic  theology  alone  holds  aloof  from 
the  current  which  is  elsewhere  everywhere  setting  with  irresistible  force. 
With  a  few  notable  exceptions,  the  text-books  employed  in  this  depart- 
ment date  in  spirit,  if  not  in  years,  from  a  period  which  antedates  the 
modem  scientific  movement,  and,  even  when  its  presence  is  recognized 
and  its  results  allowed  to  affect  the  treatment,  it  is  rather  by  way  of  modi- 
fication of  points  of  detail  here  and  there  than  by  any  change  in  struc- 
tural principles.  Among  the  embarrassments  which  confront  the 
teacher  of  systematic  theology,  none  is  greater  than  the  lack  of  available 
tools.  The  reference  literature  which  exists  in  such  abundance  m  other 
branches  is  here  but  meagerly  represented.  The  result  is  reflected  in 
the  ineffectiveness  of  classroom  work,  in  confusion  and  lack  of  certainty 
as  to  fimdamental  principles  on  the  part  of  recent  graduates,  and  in  an 
avoidance  on  the  part  of  the  ministry  in  general  of  those  doctrinal 
themes  which  used  to  form  the  staple  of  the  most  virile  and  effective 
preaching.  It  is  the  situation  thus  briefly  outlined  which  creates  the 
problem  to  the  discussion  of  which  this  paper  is  devoted. 

Into  the  causes  which  have  produced  the  present  condition  of  things 
it  is  not  my  purpose  here  to  go.  They  are  entirely  natural,  growing  out 
of  circumstances  which  could  not  be  avoided  and  in  themselves  necessary 
and  legitimate.  Fundamental  religious  conviction,  reverence  for  an 
ancient  and  glorious  past,  the  persistence  of  established  habits,  the 
inherent  difficulty  of  the  subject-matter  —  all  have  had  their  part  to  play 
in  bringing  about  the  present  complex  situation.  Our  interest  is,  how- 
ever, concerned  not  with  the  past,  but  with  the  present  and  the  future; 
not  with  diagnosis,  but  with  remedy.  We  wish  to  know  whether  the 
causes  which  have  operated  hitherto  are  likely  to  prove  permanently 
controlling,  and  if  not,  what  can  be  done  to  modify  their  influence  and 
arrest  their  consequences. 

There  are  two  classes  of  persons  who  are  likely  to  adopt  the  former 
alternative.  On  the  one  hand,  there  are  those  who  regard  the  present 
scientific  movement  with  distrust  and  suspicion,  as  an  enemy  of  Chris- 
tianity, if  not  of  religion  itself.     On  the  other  hand,  there  are  those  who 


A  PRESSING  NEED  OF  THEOLOGICAL  EDUCATION       63 

accept  it  as  a  finality,  seeing  in  it  a  sufficient  substitute  for  the  older 
theological  interest  which  used  so  largely  to  engross  the  energies  of  think- 
ing men.  We  may  call  the  former  the  dogmatic,  the  latter  the  agnostic 
point  of  view.  Each  has  its  active  representatives  to-day.  Each  con- 
tributes in  its  own  way,  though  from  different  motives,  to  that  separa- 
tion between  the  scientific  and  the  more  distinctly  theological  interest 
of  which  I  have  been  speaking.  Neither  will  be  likely  to  feel  much 
interest  in  the  proposal  which  it  is  the  object  of  this  paper  to  make. 

There  are,  however,  if  I  mistake  not,  not  a  few  teachers  of  systematic 
theology  who  refuse  to  accept  either  horn  of  this  dilemma.  They  recog- 
nize in  the  modem  scientific  spirit  a  far-reaching  change  of  momentous 
practical  importance,  and  are  persuaded  that  any  study  which  hopes 
successfully  to  hold  itself  in  the  modem  world  must  loyally  accept  and 
rigorously  follow  the  methods  whose  pursuit  has  led  to  success  along 
every  other  line  of  human  research.  But  they  are  equally  persuaded  that 
the  great  questions  with  which  the  deepest  interest  of  man  is  concerned 
cannot  be  solved  by  purely  empirical  methods ;  that  in  and  through  the 
world  of  sense  and  change,  of  progress  and  of  decay,  permanent  princi- 
ples reveal  themselves,  of  eternal  validity,  in  recognition  of  and  union 
with  which  alone  the  spirit  of  man  can  find  peace.  In  the  quest  of  this 
eternal  divine  element,  this  permanent  manifestmg  itself  in  and  through 
the  transient,  they  feel  themselves  at  one  with  their  brethren  of  the  older 
dogmatic  school,  and  they  welcome  modem  science  all  along  the  line 
because  they  believe  that  they  see  in  its  methods  an  apparatus  which 
will  help  them  to  success  in  their  quest. 

I  have  on  my  table  a  number  of  papers  by  teachers  of  theology  in 
different  parts  of  the  country,  dealing  in  one  form  or  another  with  the 
fundamental  questions  which  underlie  systematic  theology.  In  spite 
of  all  difference  of  treatment,  these  papers  reveal  a  surprising  agreement 
in  spirit  and  in  point  of  view.  They  show  a  growing  conviction  of  the 
importance  of  the  great  questions  with  which  systematic  theology  has 
ever  concemed  itself,  and  attempt  in  one  form  or  another  to  apply  the 
methods  of  modem  science  to  their  fruitful  solution.  Different  forms 
of  denominational  connection,  different  types  of  intellectual  training, 
are  represented  among  their  authors,  but  there  is  a  unity  of  spirit  and 
purpose  which  is  at  once  surprising  and  encouraging. 

The  difficulty  is  that  each  of  these  men  has  hitherto  been  working 
in  comparative  isolation ;  he  has  approached  the  problem  from  the 
point  of  view  of  his  own  mdividual  interest  or  need.  There  has  been 
hitherto,  so  far  as  I  know,  no  serious  attempt  on  the  part  of  these  men 
to  enter  into  relations  one  with  another  for  mutual  understanding  and 


64  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

sympathy,  for  mutual  helpfulness  and  criticism.  What  is  needed  is  a 
closer  co-operation,  in  order  to  secure  more  effective  service.  Long  ago 
the  other  sciences  abandoned  their  former  individualism,  and  are 
organizing  their  forces  for  systematic  research  in  every  branch  of  human 
knowledge.  If  theology  is  to  regain  its  place  in  the  public  confidence 
and  esteem,  it  can  only  be  by  employmg  similar  methods  for  like  ends. 

I  believe  that  the  time  has  come  when  such  an  organization  of  the 
workers  in  this  particular  department  can  be  profitably  undertaken. 
Two  things  are  needed  for  effective  co-operation  in  intellectual  work : 
first,  a  general  agreement  in  principles,  methods,  and  aims ;  and,  sec- 
ondly, such  difference  in  detail  as  shall  lead  to  fruitful  criticism  and 
mutual  testing.  Both  these  conditions,  I  believe,  are  present  in  system- 
atic theology  to-day. 

And,  first,  of  the  agreements.  It  would  be  rash  indeed  in  the  scope 
of  a  brief  paper  to  try  to  indicate  the  nature  and  extent  of  agreement 
among  modem  teachers  of  systematic  theology.  There  is  probably  no 
one  living  who  knows  with  certainty  just  how  great  that  agreement  is. 
Indeed,  it  is  the  very  purpose  of  such  an  organization  as  is  proposed,  to 
make  certain  that  which  was  hitherto  only  matter  of  surmise  and  con- 
jecture. But  there  are  certain  important  lines  which  it  is  possible  to 
indicate,  along  which  there  has  developed  a  growing  agreement  among 
serious  students  of  this  particular  department,  and  it  may  help  to  make 
my  meaning  more  definite  if  I  try  to  indicate  these  in  a  single  word. 

In  the  first  place,  then,  I  think  it  may  safely  be  said  that  modem 
students  of  systematic  theology  are  agreed  in  the  acceptance  of  canons 
of  literary  and  historical  criticism  as  valid  criteria  of  proof  within  the 
realms  affected  by  those  disciplines.  We  no  longer  believe  that  dog- 
matic considerations  justify  us  in  discarding  the  methods  or  overruling 
the  results  of  exegetical  or  historical  science.  We  see  in  doctrine,  as  in 
other  human  opinion,  a  development  conditioned  upon  the  general  laws 
of  thought  to  be  understood  and  explained  in  large  part  by  its  historical 
environment  and  antecedents,  and  only  to  be  finally  understood  and 
judged  in  the  light  of  the  entire  process  of  which  it  is  a  part.  The  notion 
of  an  unchanging  dogma  given  once  and  for  all,  whether  in  Bible  or  in 
church,  and  as  such  removed  from  the  laws  of  change  which  govem 
human  thought  everywhere  else  —  this  conception  the  modem  student 
of  theology  no  longer  holds. 

But,  while  accepting  the  historical  method  as  valid  within  its  own 
sphere,  the  modem  systematic  theologian  is  equally  clear  that  there  are 
realms  of  human  experience  and  ranges  of  human  value  which  cannot 
be  accurately  described  or  exhaustively  stated,  still  less  adequately 


A  PRESSING  NEED  OF  THEOLOGICAL  EDUCATION       65 

measured,  in  genetic  terms.  Theology  may  be  scientific,  indeed,  but 
it  is  philosophy,  not  science.  Like  philosophy,  it  concerns  itself  with 
the  ultimate  and  the  final.  The  abiding  realities,  the  permanent  values, 
the  interests  which  endure  from  age  to  age  and  which  unite  in  sympathy 
and  faith  men  of  differing  social  and  intellectual  environment  —  these 
form  the  subject-matter  of  Christian  theology.  And  the  theologian's 
chief  interest  in  the  process  which  he  studies  and  in  the  literature  which 
he  interprets  is  for  the  light  which  it  sheds  upon  those  essential  constitu- 
ents of  human  faith  which  verify  themselves  from  age  to  age  in  the  reli- 
gious experience  of  the  race. 

With  the  mention  of  values  I  have  touched  upon  a  third  point  of 
agreement  among  modem  students  of  systematic  theology.  When  we 
ask  ourselves  wherein  this  permanent  and  abiding  element  is  to  be 
found ;  when  we  ask  ourselves  how  we  shall  define  this  reality,  of  which 
we  are  in  search,  this  divine,  which  is  the  object  of  religion,  we  find  our- 
selves turning  from  the  disinterested  judgments  of  science,  from  that 
ceaseless  law  of  cause  and  effect  which  reduces  all  occurrence  to  one 
dead  level  of  uniform  value,  to  that  inner  world  of  interest  and  activity,  of 
faith  and  passion,  in  which  the  deepest  life  of  the  soul  is  lived.  Here 
in  the  realm  of  the  spirit  which  judges  and  weighs,  which  measures  and 
values,  which  praises  and  blames,  which  loves  and  hates,  which  wor- 
ships and  adores,  which  thrills  with  reverence  and  glows  with  admira- 
tion —  here  we  find  the  sphere  in  which  the  eternal  makes  itself  known 
and  the  divine  is  revealed.  However  this  inner  world  of  values  may 
relate  itself  to  the  outward  world  of  facts,  by  whatever  mental  process 
the  synthesis  may  be  made  which  shall  yield  us  the  unity  for  which  we 
long,  it  is  from  the  value  side  of  life  that  we  must  begin  if  we  are  to  enter 
into  the  meaning  of  religion  and  to  find  permanent  rest  for  the  soul. 
This,  too,  I  take  it,  is  a  conviction  which  has  made  for  itself  a  firm  place 
in  the  systematic  theology  of  the  present. 

But,  on  the  basis  of  these  fundamental  agreements,  we  find  differ- 
ences no  less  significant.  Those  who  accept  the  historical  method  as 
valid  for  the  determination  of  the  nature  and  norms  of  historic  Chris- 
tianity are  not  yet  agreed  as  to  the  extent  of  the  facts  which  should  prove 
the  basis  for  their  induction.  In  defining  essential  Christianity  is  it 
sufficient  to  consider  the  Christian  religion  alone,  or  must  we  extend 
our  survey  to  take  in  all  the  religions  of  the  world  ?  This  is  the  question 
now  in  debate  in  Germany  between  the  older  Ritschlians  and  the  mem- 
bers of  the  newer  school,  who  make  the  history  of  religion  their  catch- 
word. And  again,  with  Christianity  itself,  how  wide  shall  we  make  the 
basis  of  our  induction  ?    Shall  the  historic  Jesus  be  our  norm  ?    Shall 


66  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

we  stop  with  the  apostolic  interpretation  of  His  person,  or  must  we  take 
into  our  survey  the  whole  of  the  Jater  development  of  Christianity  ? 
And,  if  the  latter,  what  value  shall  we  assign  to  the  different  types  of 
historic  Christianity,  and  how,  in  particular,  shall  we  resolve  the  vexed 
questions?  What  is  the  nature  of  Protestantism  as  a  distinct  type  of 
the  religious  life?  Does  it  represent  the  final  stage  in  the  evolution  of 
Christianity,  as  Hamack  holds,  or  is  it  an  outworn  form,  as  Troeltsch 
and  Sabatier  maintain,  destined  to  be  superseded  by  a  better  —  nay, 
already  in  many  places  largely  so  superseded  ?  These  are  examples  of 
the  questions  now  under  debate  among  men  who  agree  in  their  general 
acceptance  of  a  historical  method. 

Nor  are  the  philosophical  differences  less  important.  Granting,  as 
I  suppose  we  should  most  of  us  be  inclined  to  do,  the  legitimacy  of  the 
metaphysical  as  distinct  from  the  merely  scientific  interest,  what  exactly 
is  its  nature  and  scope?  Taking  the  term  in  the  wider  sense  uni- 
versally current  before  Ritschl  to  include  all  forms  of  conceiving  the 
ultimate  reality,  whether  materialistic,  pantheistic,  or  idealistic  in  the 
narrower  sense,  what  is  the  relation  of  the  different  elements  which 
enter  into  our  concept  of  the  real  ?  Does  our  faith  in  the  supremacy  of 
the  spiritual  involve  necessarily  a  thoroughgoing  monism,  or  may  there 
remain  in  the  Christian  view  of  the  world,  as  Professor  James  and  his 
friends  contend,  an  irreducible  minimum  of  the  irrational,  never  per- 
fectly to  be  brought  under  law  or  control?  What  is  the  place  and 
function  of  the  individual  in  his  relation  to  the  vmiversal?  Here  we 
find  a  wide  range  of  questions,  upon  which  thinkers  who  are  in  general 
sympathy  may  and  do  differ. 

Nor,  when  we  pass  into  the  realm  of  theology  in  the  narrower  sense 
and  confine  our  attention  to  the  consideration  of  those  spiritual  values 
of  which  I  have  spoken,  do  we  find  lack  of  material  for  difference. 
There  are  some  who  would  be  content  to  abandon  to  other  determina- 
tions all  forms  of  human  value  but  the  ethical,  and  who  find  in  conscience 
alone  the  one  sure  witness  of  the  invisible  God.  There  are  others  to 
whom  this  restriction  seems  too  narrow,  to  whom  the  world  of  the  affec- 
tions, the  sense  of  beauty,  the  intellectual  craving  for  unity,  represent 
demands  as  insatiable  and  as  legitimate  as  that  of  the  moral  life  itself; 
demands  as  rightfully  to  be  considered  in  any  large  estimate  of  the  evi- 
dence from  which  our  view  of  the  nature  of  God  is  to  be  derived,  and  by 
which  our  faith  in  such  a  God  must  permanently  be  supported. 

Such,  in  a  word,  are  some  of  the  agreements  which  unite  modem 
students  of  theology,  and  such  some  of  the  subjects  on  which  they  are 
still  divided  in  opinion.    Surely,  it  needs  only  a  statement  of  the  situation 


A  PRESSING  NEED  OF  THEOLOGICAL  EDUCATION       67 

to  make  it  clear  how  important  it  is  that  some  organization  should  be 
effected  among  all  who  are  conscious  of  the  agreement  for  more  effective 
work  in  the  resolution  of  the  points  on  which  they  still  feel  themselves 
divided. 

It  was  my  privilege  recently  to  attend  the  meetings  of  the  American 
Academy  of  Science  and  its  affiliated  societies  at  Columbia  University. 
At  this  great  gathering  of  many  thousand  men  of  science  almost  every 
department  of  human  research  and  interest  was  represented  by  its 
appropriate  group.  But  theology  was  represented  only  by  the  Society  of 
Biblical  Exegesis,  the  papers  of  which  were  devoted  almost  without 
exception  to  the  consideration  of  detailed  points  of  linguistic  or  literary 
criticism,  of  only  indirect  bearing  upon  the  larger  problems  of  theology. 
Yet  that  ver}'  association  was  itself  the  most  eloquent  witness  to  the 
growing  interest  not  simply  of  theologians,  but  of  thoughtful  men  in 
general,  to  the  questions  with  which  theology  deals.  Of  the  papers 
presented  at  the  session  of  the  Philosophical  Association  not  less  than 
half  were  concerned  with  subjects  bearing  more  or  less  directly  upon  the 
great  interests  with  which,  as  theologians,  we  are  concerned.  Surely, 
the  time  has  come  when  we  as  theologians  should  do  our  part,  not  merely 
as  individuals,  but  collectively,  in  the  solution  of  the  great  problems 
upon  which  the  successful  prosecution  of  our  science  depends. 

Similar  evidence  of  a  revived  interest  in  systematic  theology  comes 
to  us  from  across  the  sea.  On  my  table  lies  a  recent  number  of  the 
German  Zeitschrift  fiir  Theologie  und  Kirche.  Its  first  page  announces 
a  proposed  reorganization,  as  a  result  of  which  the  journal,  with  an 
enlarged  editorial  board,  including  some  of  the  best-known  names  in 
German  scholarship,  is  to  devote  itself  exclusively  to  a  discussion  of  the 
fundamental  problems  in  systematic  theology.  Has  not  the  time  come 
when  our  American  theology  should  have  some  organ  in  which  similar 
questions  should  receive  no  less  full  and  adequate  discussion  ? 

It  would  carry  us  too  far  to  discuss  in  detail  the  methods  by  which 
such  an  organization  could  be  initiated  and  such  an  organ  created.  That 
could  best  be  left  for  private  discussion  by  those  upon  whom  the  respon- 
sibility would  more  directly  fall.  It  will  be  enough  if  I  have  succeeded 
in  defining  the  need  and  voicing  the  opportunity.  May  I  conclude  by 
naming  certain  of  the  results  which  might  be  expected  to  follow  from 
such  an  organization,  if  wisely  managed?  First,  a  closer  personal 
acquaintance  among  all  those  who  are  interested  in  this  particular 
branch  of  study,  a  circle  which  includes  not  only  professed  theologians, 
but  also  many  philosophers  and  men  of  science  whose  ultimate  interest 
is  theological  and  religious.     Secondly,  a  clearer  definition  of  the  prob- 


68  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

lems  now  awaiting  solution,  and  a  more  systematic  and  concerted  effort 
to  solve  them.  Thirdly,  the  improvement  of  classroom  instruction 
through  the  creation  of  the  necessary  helps  according  to  a  systematic 
plan ;  and,  fourthly,  such  clearness  in  the  definition  of  the  great  objects 
of  religious  faith  as  to  make  possible  more  eflfective  preaching  and  more 
intelligent  hearmg  by  the  ministers  and  the  people  at  large. 

It  is,  indeed,  this  last  result  which  is  my  excuse  for  intruding  so 
technical  a  subject  upon  the  meeting  of  this  association.  Protestant 
theology  began  as  an  effort  to  minister  to  practical  needs  of  the  laity, 
and  Protestant  theology  can  hope  to  regain  its  exalted  place  among  the 
sciences  only  as  it  keeps  the  vision  of  its  object  so  clear  that  it  can  con- 
tinue successfully  to  perform  the  same  function.  The  most  marvelous 
result  of  the  great  extension  of  science  in  our  day  has  been  a  correspond- 
ing increase  in  the  effectiveness  of  life.  We  may  expect  that  a  similar 
improvement  in  theological  method  will  be  followed  by  a  practical 
advantage  no  less  signal.  ;  « 


THE  EDUCATION  OF  RELIGIOUS  PERSONALITY 
SAMUEL  A.  ELIOT,  D.  D. 

PRESIDENT,    AMERICAN   UNITARIAN   ASSOCIATION,    BOSTON,    MASS. 

The  point  I  want  to  make  in  this  address  is  that  religious  truth  re- 
quires the  medium  of  personahty.  I  can  learn  of  the  facts  of  history  or 
economics  or  biology  from  books,  from  verbal  or  written  communica- 
tions ;  but  religious  influence  is  the  contact  of  life  with  life,  of  spirit  with 
spirit.  Like  the  potential  force  of  the  sunlight  that  is  in  all  the  air 
around  us  and  which  waits  for  the  burning  lens  to  gather  the  rays 
and  kindle  a  flame,  so  religious  truth  lies  helpless  until  some  personal 
enthusiasm  comes  to  concentrate  it  and  transmit  it  as  power  upon 
life. 

Said  Phillips  Brooks,  whose  inspiring  personality  made  me  deter- 
mine to  be  a  minister  of  religion,  and  whose  characteristic  message  I  am 
repeating:  "We  often  hear  the  cry,  Trmciples,  not  men.'  But  to  send 
out  principles  without  men  is  to  send  an  army  of  ghosts  abroad,  who 
would  make  aU  virtue  and  manliness  as  shadowy  as  themselves.  It  is 
principle  brought  to  bear  through  the  medium  of  manhood  that  draws 
and  inspires."  Let  us  realize  that  spiritual  vitality  is  not  a  matter  of 
spontaneous  combustion.  It  is  kindled  by  a  spark  from  the  burning 
heart  of  another.  Feeling  acts  on  feeling  and  mind  on  mind.  Courage 
passes  from  strong  to  weak.  Enthusiasm  springs  from  eye  to  eye.  We 
cannot  explain  just  how  these  influences  work.  We  cannot  locate  the 
wires  of  this  invisible  telegraphy,  but  of  the  fact  of  such  communication 
and  transmission  there  is  not  the  slightest  doubt.  All  the  victorious 
religious  faiths  have  had  a  personal  origin.  Christianity  is  not  a  matter 
of  ecclesiastical  politics  or  stately  rituals  or  dogmatic  creeds,  it  is  just 
the  self-perpetuating  power  of  an  example.  Christianity  is  not  a  system 
of  doctrines,  it  is  the  testimony  of  a  life. 

Let  us  not  mistake  religious  machinery  for  religious  power.  The 
mere  existence  of  sacred  institutions,  rites,  and  observances  does  not 
constitute  religion.  "Behold  the  appearance  of  wheels!"  cried  the 
prophet.  But  let  us  never  forget  that  the  source  of  power  is  "  the  spirit 
of  the  living  creature  that  is  in  the  wheels."  Organization  waits  on 
inspiration.  God's  way  to  men  is  through  men.  Let  us  lay  down  our 
tracks  of  progress,  let  us  wisely  devise  the  mechanism  through  which 
our  thought  and  hope  may  speed ;  but  let  us  remember  that  the  useful- 
ness of  our  institutions  finally  depends  upon  the  amount  of  personal 

69 


70  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

intelligence  and  devotion,  pluck  and  patience,  that  goes  into  their  opera- 
tions. 

I  observe  that  the  efl&ciency  of  a  religious  teacher  cannot  be  safely 
predicted  because  of  his  scholarship  or  academic  training  or  piety  alone. 
These  things  are  good;  but,  after  all,  the  charm  of  body  or  mind  or 
spirit  that  counts,  the  self -forgetting  ardor  that  touches  the  heart,  the 
ideals  that  inspire,  are  matters  of  individual  temperament.  The  efifec- 
tive  teacher,  whether  secular  or  religious,  is  not  only  a  man  who  has  that 
in  him  which  will  do  people  good  if  they  take  it  from  him ;  he  is  such  a 
man  that  they  can  and  will  take  it  from  him.  The  true  prophet  is  he 
who,  standing  between  the  truth  and  the  needs  of  men,  transmits  each 
to  each,  through  the  refining  fire  of  his  own  personality. 

Needless  to  say  that  the  education  of  this  mysterious  quality  of  per- 
sonality proceeds  along  very  subtle  lines.  To  analyze  it  is  like  trying  to 
trace  the  edge  of  a  wreath  of  mist,  or  like  trying  to  separate  tint  from 
tint  in  the  sunset  sky.  I  can  but  hint  at  certain  general  methods  of 
development  which  can  be  tested  only  in  individual  experience. 

Religious  personality  demands  first  of  all  a  conviction  of  reality. 
The  effective  religious  teacher  must  deal  with  the  things  that  are  imseen 
and  eternal  as  with  matters  of  real  experience.  He  must  establish  close 
communication  with  the  permanent  sources  of  power.  He  cannot  be 
simply  a  looker-on  at  divine  manifestations,  watching  them  pass  in 
parade  before  him.  He  must  be  himself  in  the  marching  line,  obedient 
to  the  divine  command.  He  needs  the  Psalmist's  confidence  in  the 
immediate  and  omnipresent  God.  "If  I  ascend  into  heaven,  thou  art 
there.  If  I  take  the  wings  of  the  morning  and  dwell  in  the  uttermost 
parts  of  the  sea,  even  there  shall  thy  hand  lead  me  and  thy  right  hand 
shall  hold  me.  If  I  say  surely  the  darkness  shall  cover  me,  even  the 
night  shall  be  light  about  me." 

The  peril  of  the  religious  teacher  is  that  he  shall  get  entangled  in  the 
machinery  of  religion ;  that  he  shall  turn  aside  from  the  way  of  the  per- 
sonal and  direct  approach  of  the  individual  soul  to  its  Creator,  and  get 
lost  in  the  mazes  of  theological  controversies,  ecclesiastical  forms,  or 
conventional  observances.  It  happens  that  I  live  in  a  university  town 
and  in  constant  contact  with  alert,  open-minded  young  men.  What 
demand  do  such  earnest  young  Americans  make  upon  a  minister  of 
religion  ?  It  makes  no  difference  to  them  what  badge  or  title  a  minister 
wears  or  what  communion  he  represents.  What  they  want  is  that  he 
shall  ring  true.  They  demand  clear  sincerity  of  thought  and  speech, 
an  imobscured  vision  of  truth,  a  virile  leadership  in  the  ways  of  duty  and 
public  serviceableness.     What  they  want  is  to  be  set  face  to  face  with 


THE  EDUCATION  OF  RELIGIOUS  PERSONALITY  71 

the  truth  that  can  be  verified  in  experience,  a  truth  that  works  in  every- 
day life.  The  first  dynamic  of  religious  personality  is  the  sense  of 
divine  reality. 

Second,  religious  personality  requires  the  historic  sense.  It  must  be 
one  law  which  the  effective  religious  teacher  discerns,  binding  the  past 
with  the  present  in  the  unfolding  of  an  infinite  design.  It  will  not  do  to 
mistake  restlessness  for  progress,  or  revolution  for  reform,  or  the  re- 
moval of  our  neighbor's  landmarks  for  the  enlargement  of  our  own  terri- 
tory. The  man  who  reaches  for  something  before  must  hold  securely 
to  something  behind.  He  must  use,  in  creating  a  better  future,  the 
mighty  impulse  of  the  toiling  generations  behind  him.  Amid  diversities 
of  gift  and  operation  the  man  of  effective  personality  must  discern  the 
one  spirit.  Under  the  noise  of  debate  his  ear  must  detect  the  music  of 
the  universal  religious  consciousness.  He  must  dare  to  believe  that  in 
the  long  run  the  imity  of  the  spirit  will  bring  together  men  now  separated 
by  the  pride  of  dogma  and  the  distractions  of  dispute.  He  must  realize 
Theodore  Parker's  maxim,  "  Live  upon  the  Past,  in  the  Present,  for  the 
Future."  Any  form  of  faith  that  denies  its  ancestry  is  not  likely  to 
afflict  the  world  with  a  posterity. 

Third,  religious  personality  can  be  educated  only  in  and  through 
liberty.  By  no  law  or  constraint  can  a  soul  develop  vitality.  Imitation 
is  simply  limitation.  Coercion  only  enfeebles  individuality.  Dictation 
produces  a  religious  belief  which  is  merely  a  quotation.  Apologetics 
no  longer  convince.  Freedom  has  its  obvious  perils ;  but  the  world  has 
set  up  certain  standards  of  intellectual  sincerity  which  imply  a  spirit  of 
fearless  investigation,  a  spirit,  expectant,  unfettered,  and  tireless.  Un- 
less religious  teachers  rise  to  that  standard  and  practise  that  freedom 
of  thought  and  speech,  they  cannot  command  or  retain  the  respect  of 
their  fellow-citizens.  They  must  use  that  liberty  which  is  their  birth- 
right as  the  sons  of  God. 

The  sense  of  reality,  the  consciousness  of  unity  and  continuity,  the 
use  of  liberty  —  I  name  these  as  the  general  principles  upon  which 
must  proceed  the  development  of  the  religious  personality  which  is  the 
only  complete  proof  of  spiritual  verities.  The  one  thing  that  makes  men 
believe  in  religion  is  the  sight  and  knowledge  of  a  human  life  manifestly 
sustained  of  God. 

I  pass  now  to  a  brief  consideration  of  some  of  the  more  specific  ways 
by  which  we  can  forge  and  temper  this  weapon  of  personality  by  which 
the  moral  battles  of  our  day  are  to  be  fought.  The  first  thing  to  say  is 
that  personality  is  developed  by  action.  Spiritual  vitality,  like  physical 
health,  depends  largely  upon  exercise.     Not  by  brooding,  not  by  closet 


72  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

study,  not  by  private  argument,  but  by  use  are  spiritual  gifts  increased. 
To  win  the  promised  blessing,  a  man  must  be  not  a  forgetful  hearer,  but 
a  doer  of  the  word.  He  needs  acquaintance  with  human  joys,  and 
sorrows,  and  perplexities,  and  pains;  he  needs  to  set  his  vm  trained  capac- 
ity for  sympathy  in  the  positions  where  he  must  speak  and  act,  or  own 
himself  a  coward ;  he  needs  to  feed  his  nascent  enthusiasm  for  righteous- 
ness until  it  grows  into  the  persistent  passion  of  service;  he  needs  to 
pour  himself  unreservedly  into  the  lives  of  others.  Love  grows  in  only 
one  way  —  by  loving.  It  increases  as  it  spends  itself.  The  multiplying 
of  the  objects  of  your  affection  as  your  children  grow  around  you  does 
not  diminish  the  proportion  of  your  love  for  each,  for  your  whole  power 
of  loving  enlarges.  There  is  the  significant  distinction  between  material 
and  spiritual  gifts.  Material  good  is  lost  by  gi^^ing.  You  give  a  man 
your  coat,  and  you  have  one  coat  less.  But  you  give  a  new  idea  or  a 
new  hope,  and,  while  he  gains  something,  you  lose  nothing.  On  the 
contrary,  your  own  thought  or  hope  is  strengthened  by  the  gi\Tng.  By 
healthy,  generous  action  are  spiritual  gifts  increased. 

Next  I  mention,  as  an  incentive  to  effective  personality,  moderation. 
That  may  strike  you  as  a  strange  stimulant;  but  is  not  heat  greatest 
when  under  restraint?  The  passion  that  is  imder  control  is  the  most 
genuine.  I  profoundly  distrust  the  sensational  religion  which  relaxes 
moral  fiber  and  weakens  mental  vigor.  I  know  that  mere  sensibility 
is  not  a  test  of  vitality.  Too  often  a  quick  excitability  indicates  a  shal- 
lowness of  soul.  The  flower  may  be  beautiful ;  but  it  has  no  root,  and 
soon  withers.  Sudden  enthusiasms  are  apt  to  produce  equally  sudden 
reactions.  Against  the  danger  of  extravagance  set  the  better  ally,  self- 
control.  It  will  confine  the  flame  of  ardor  within  just  limits,  and 
increase  its  power  by  concentration. 

An  effective  religious  personality  needs,  next,  the  sense  of  proportion. 
Every  minister  has  opportunit>'  to  do  tAA^enty  times  as  much  as  he  is  able 
to  do  weU.  The  important  thing  is  to  know  which  twentieth  to  do.  He 
must  not  squander  the  energies  that  should  be  devoted  to  a  few  things 
needful  on  a  variety  of  things  less  needful.  He  must  hold  force  in  re- 
serve. He  must  fortify  his  soul  against  needless  regrets  and  profitless 
foreboding.  He  must  not  let  the  mistakes  of  one  day  spoil  the  work  of 
the  next  day.  His  life  is  inevitably  fuU  of  certain  keen  discouragements. 
The  resources  are  often  meager,  and  the  achievement  far  below  his  am- 
bition or  desire.  He  must  not  fail,  however,  in  what  Stevenson  called 
"our  great  task  of  happiness."  A  religious  teacher  works  under  high 
nervous  tension,  and  he  needs  to  know  how  to  play  and  to  enjoy  simple 
and  natural  recreation.     He  must  put  worry  aside  and  live  cheerfully 


THE  EDUCATION  OF  RELIGIOUS  PERSONALITY  73 

and  serenely,  if  he  would  make  his  personality  the  medium  of  a  gospel 
of  cheer. 

Again,  certain  clear  and  definite  convictions  are  essential  to  religious 
personality.  An  effective  religious  teacher  must  be  an  expert  and  a 
specialist  in  the  things  that  relate  to  God,  to  duty,  and  to  the  eternal  life. 
Our  dependence  in  these  days  is  too  often  on  a  spectacular  or  secularized 
religious  teaching.  Practical  preaching  is  praised  and  doctrinal  preach- 
ing decried.  I  know  very  well  that  theology  is  not  religion,  and  that 
learning  is  not  the  measure  of  spiritual  vitality.  I  know  that  theology 
must  have  an  increasingly  broad  and  inclusive  definition.  It  must  in- 
clude the  study  of  social  ethics  and  civic  reform  as  well  as  the  study  of 
opinions.  It  must  include  the  literature  of  devotion,  of  poetic  and 
artistic  expression,  as  well  as  the  literature  of  dogmatics.  But  theology 
thus  broadly  defined  is  the  religious  teacher's  specialty.  His  office  is 
the  maintenance  and  transmission  of  inspiring  convictions  and  spiritual 
life.  No  mistake  could  be  greater  than  to  suppose  that  theological 
proficiency  means  dull  preachers.  As  one  of  the  honored  officers  of  this 
association  has  pointed  out:  "The  simple  fact  is  that  the  great  preach- 
ers of  the  Christian  Church  have  been  its  great  theologians.  Augustine, 
Anselm,  Bernard,  Luther,  Calvin,  Schleiermacher,  Chalmers,  Newman, 
Channing  —  these  men  at  the  same  time  revived  the  preaching  of  the 
Church  and  remolded  its  theology.  The  one  function  did  not  exclude 
the  other.  On  the  contrary,  ample  learning  permitted  simplicity  of 
speech.  It  is  so  with  every  preacher.  He  may  sentimentalize  or  enter- 
tain or  discuss  as  he  will;  but,  unless  he  has  a  background  of  solid 
knowledge,  he  will  not  for  any  length  of  time  mislead  a  community  into 
the  belief  that  he  has  a  right  to  stand  before  them  as  the  interpreter  of 
the  ways  of  a  livmg  God.  'Behold,'  says  many  a  minister,  like  the 
fishermen  of  Galilee,  'we  have  toiled  all  night  and  taken  nothing.'  And 
then  the  answer  comes,  'Launch  out  into  the  deep,  and  let  down  your 
nets  for  a  draught.' " 

One  other  aid  to  the  development  of  religious  personality  I  must 
mention.  I  mean  a  consecration  to  the  highest  embodiment  of  character 
of  which  we  have  knowledge.  After  all,  the  thing  that  really  kindles 
enthusiasm  is  enthusiasm;  the  force  that  really  touches  character  is  high 
example.  Attraction  is  more  potent  than  command.  "Come"  wins 
obedience  quicker  than  "  Go."  Mere  duty  often  repels,  but  loving 
goodness  compels.  It  is  a  great  admiration,  a  vision  of  an  embodied 
ideal,  that  turns  effort  into  power.  When  you  come  into  contact  with 
an  eager  soul,  your  owti  soul  reflects  that  eagerness.  From  one  man, 
through  many  men,  to  all  men,  is  the  natural  apostolic  succession. 


74  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

It  is,  then,  in  loyalty  to  the  spirit  of  Jesus  Christ  that  most  men  of  the 
Christian  tradition  find  the  highest  development  of  their  own  efficiency. 
I  know  that  scholars  of  equal  reverence  and  learning  are  not  agreed 
about  many  problems  concerning  the  nature  and  work  of  Jesus.  I  know 
that  not  every  soul  responds  to  that  impulse.  But  no  intelligent  man 
can  help  observmg  that  the  love  of  Christ  is  still  the  most  compelling 
dynamic  of  the  religious  life  of  multitudes  of  souls.  As  you  know,  I  my- 
self believe  in  the  pure  humanity  of  Jesus  Christ.  That  belief,  far  from 
diminishing  the  authority  of  Jesus,  vastly  increases  it  in  the  experience 
of  many  who  would  be  His  faithful  disciples.  It  brings  more  closely  to 
them  the  summons  and  inspiration  of  His  heroic  life  and  death.  If  they 
follow  in  His  steps,  they  can  become  in  some  real,  though  distant,  way 
like  Him.  If  they  are  filled  with  His  spirit,  they  can  live  in  His  peace  and 
work  as  He  worked.  The  man  who  really  takes  to  heart  the  story  of  the 
career  of  Jesus  must  bum  with  the  desire  to  make  the  spirit  of  His  life 
and  teachmg  more  real  on  earth  to-day.  If  in  his  easy  selfishness  he 
remembers  the  brotherly  love  of  Jesus,  he  will  not  be  so  much  shamed 
out  of  his  disregard  of  the  rights  of  his  fellow-men  as  drawn  into  the 
privilege  of  honoring  and  working  for  them.  If  in  his  idleness  and  aim- 
lessness  he  catches  something  of  the  inspiration  of  the  dauntless  striving 
of  Jesus  toward  the  highest,  forthwith  his  problem  will  become,  not  to 
see  how  little  work  he  can  do,  and  then  escape  to  some  pleasant  self- 
indulgence,  but  how  much  work  he  can  do  for  all  good  causes.  If  in  his 
despondency  and  disappointment  he  catches  somethmg  of  the  meaning 
of  that  triumphant  failure  on  the  cross  of  Calvary,  he  will  go  up  to  his 
own  martyrdom  in  confidence  and  trust.  If  we  but  yield  ourselves  to 
the  attraction  of  the  highest  faith  and  love,  we  shall  find  obligation 
turned  into  inclination.  We  shall  do  our  duty,  not  because  we  ought  to, 
but  because  we  want  to.  We  shall  pass  from  the  control  of  the  outward 
law  of  constraint  into  the  control  of  the  inward  law  of  liberty,  and  find 
in  service  our  perfect  freedom. 

Action,  moderation,  proportion,  conviction,  consecration  —  I  name 
these,  then,  as  the  instruments  by  which  may  be  shaped  the  "Sword  of 
the  Spirit, "  which  make  a  religious  teacher  a  captain  and  a  prophet. 
I  began  with  a  quotation  from  Phillips  Brooks,  and  I  close  with  another. 
In  his  baccalaureate  sermon  to  my  Harvard  class,  he  said :  "  Before  we 
can  make  people  wise  or  happy,  we  must  make  them  believe  in  us.  .  .  . 
In  every  age  we  see  cold,  hard,  unsympathetic  wise  men  standing  up 
aloof,  like  snowbanks  on  the  hilltops,  conscious  of  the  locked-up  fertility 
in  them,  and  all  the  time  wondering  why  their  wisdom  does  not  save  the 
world.     The  snow  must  melt  on  the  mountain  and  come  dovm  in  the 


THE  EDUCATION  OF  RELIGIOUS  PERSONALITY  75 

spring  torrents  before  its  richness  can  enrich  the  valleys."  The  mere 
amount  of  a  man's  intellectual  power  or  the  truth  of  a  man's  doctrine  is, 
then,  no  complete  test  of  his  usefulness.  The  scholar  may  find  truth, 
but  remain  so  wrapped  up  in  contemplation  of  it  as  never  to  find  the 
people  to  whom  to  impart  it.  The  man  of  warm-hearted  temperament 
may  find  the  men,  but  have  no  vision  to  declare  to  them.  It  is  the  faith 
that  "combines  a  truth  with  an  affection"  that  has  immortal  power. 
That  quality  of  soul  makes  a  man  a  mediator.  Ever  what  a  man  is  must 
stand  between  what  he  knows  and  what  he  does.  To  furnish  truth  for 
men  and  men  for  truth  is  the  noblest  office  of  manhood. 


THE  PASTOR  AS  A  TEACHER 
PHILIP  STAFFORD  MOXOM,  D.  D. 

PASTOR   SOUTH   CONGREGATIONAL   CHtJRCH,    SPRINGFIELD,    MASS. 

"Educational  Materials  which  only  Pastoral  Experience  can  Dis- 
cover and  Use."  This  is  the  subject  which  really  underlies  the  brief 
and  simple  caption  of  this  paper,  "The  Pastor  as  a  Teacher."  The 
pastor  is  a  teacher  of  religion,  not  primarily  as  a  science  or  a  history,  but 
as  an  art  and  an  experience.  Both  the  science  and  the  history  of  religion 
may  serve  him  by  enlightening  and  enriching  his  thought  and  giving  it 
accuracy  and  scope.  Indeed,  if  he  would  expound  the  sacred  Scriptures 
accurately  and  adequately,  he  must  know  the  work  of  scientific  men,  if 
he  be  not  himself  a  scholar,  and  he  ought  to  know  the  largest  and  latest 
results  of  inquiry  into  the  religious  history  of  mankind.  All  branches 
of  the  hvmian  race  have  some  kind  of  religion.  As  Sabatier  said,  human- 
ity is  "incurably  religious."  To  know  thoroughly  either  the  Hebrew 
or  the  Christian  religion,  one  must  know  the  religious  nature  of  man  in 
its  various  manifestations,  from  the  most  primitive  fetish  worship  to  the 
purest  and  most  spiritual  expression  of  religious  ideas  and  emotions. 
Christianity  is  not  an  isolated  phenomenon  in  the  history  of  the  world. 
It  is  not  even  unique,  save  in  spiritual  eminence ;  and  it  is  bound  by 
many  interior  ties  to  the  religions  of  Egypt  and  Chaldea  and  Palestine, 
and  Greece  and  Rome,  and  India  and  Japan. 

The  pastor  may  be  religious  without  any  knowledge  of  this  wide  and 
fertile  field,  but  he  cannot  intelligently  interpret  religion  to  the  vmder- 
standing  of  his  people. 

But  the  pastor's  main  concern  is  with  religion  as  an  art  and  an  expe- 
rience. Religion  is  an  art  because  it  is  the  expression  of  perceptions  and 
emotions  of  the  moral  sensibility,  and  this  expression  has  an  aesthetic 
quality.  Religion  has  a  natural  and  close  relation  with  poetry  and 
music  and  painting  and  sculpture  and  architecture.  All  these  arts 
first  developed  in  connection  with  religion.  But  religion  is  an  art  also 
because  it  is  a  spring  of  motive  to  action ;  in  the  case  of  the  Christian 
religion,  it  is  pre-eminently  this.  In  terms  of  conduct  it  is  righteousness. 
Righteous  conduct  is  a  fine  art  —  the  finest  of  arts.  Paul  called  it 
beautiful  conduct  —  kallopoiown;  it  is  the  perfect  art,  for  it  is  the  com- 
plete expression  of  ideas  and  emotions  which  belong  to  the  highest 
realm  of  the  beautiful.  In  the  last  analysis,  the  terms  "the  true," 
"the  beautiful,"  and  "the  good"  are  synonymous.    The  pastor  teaches 

76 


THE  PASTOR  AS  A  TEACHER  77 

religion  as  an^art  because  he^teaches  the  principles  of  beautiful  conduct. 

Religion  is  also,  and  primarily,  an  experience.  Men  do  not  think 
their  way  into  religion ;  they  are  religious,  and  think  their  way  into  the 
reasons  and  implications  of  religion.  The  thought-process  or  its  result 
reacts  on  the  religion,  rationalizing  and  refining  it,  or,  rarely,  perhaps, 
by  some  curious  inversion,  coarsening  and  degrading  it.  Fundament- 
ally, men  jeel  the  reality  of  God  and  the  soul  and  their  own  dependence 
and  obligation ;  and  they  learn  through  the  response  of  the  will  to  the 
impulse  of  feeling. 

There  is,  midoubtedly,  a  distinction  between  religion  and  ethics; 
yet  religion,  as  it  develops,  tends  to  produce  ethics,  and  ethics  without 
religion  lacks  the  vital  force  which  makes  principles  practical  and  pro- 
ductive of  conduct.  To  teach  religion,  in  the  Christian  sense,  is  to  teach 
moral  principles  and  to  waken  impulse  toward  right  action.  But  con- 
duct is  never  simply  the  result  of  intellectual  perception  ;  it  is  the  expres- 
sion of  character,  and  character  is  molded  by  the  dommant  and  endur- 
ing emotions,  moods,  and  aflSnities.  "  Out  of  the  heart  are  the  issues 
of  life."  The  experience  of  religion,  as  a  vital,  inward  communion  with 
God,  makes  it  a  spring  of  motives  to  God-likeness  —  that  is,  to  godliness* 
It  quickens  thought,  clarifies  moral  perception,  and  impels  to  action 
which  is  accordant  with  the  will  of  God. 

The  pastor,  then,  seeks  to  produce  in  his  people  an  experience  of 
religion  as  interpreted  by  Jesus,  because  out  of  that  experience  come  the 
virtues  of  good-will,  justice,  sympathy,  compassion,  helpfulness,  purity 
—  ma  word,  righteousness.  He  aims  at  the  betterment  of  life.  That 
involves  mcreased  enlightenment,  more  sensitive  conscience,  sounder 
judgment,  stronger  determination  toward  the  good,  and  closer  conform- 
ity to  the  principles  which  Jesus  taught  and  illustrated. 

Now,  what,  if  any,  materials  having  educational  value  may  the 
pastor  discover  and  use  in  his  contact  with  his  people  —  in  his  intimate 
acquaintance  with  their  characteristics  and  conduct  and  the  trials,  sor- 
rows, joys,  triumphs,  failures,  and  successes  through  which  they  pass? 

This  varied  experience  casts  many  searching  lights  on  the  theory  by 
which  he  explains  and  justifies  his  faith  in  the  realm  of  the  understand- 
ing. Life  is  the  supreme  test  of  doctrine.  Whatever  in  theology  does 
not  stand  this  test  is  discredited,  or  at  least  thrown  in  doubt.  So  true  is 
this  that  often  the  pastor's  intellectual  experience  is  a  process  of  modifi- 
cation and  readjustment,  forced  upon  him  even  more  by  life  than  by 
study.  Many  a  student  has  gone  from  the  seminar)'  \vith  an  admirably 
ordered  and  articulated  system  of  theology  which,  in  a  few  years,  is 
thrown  into  hopeless  confusion  by  the  shocks  of  actual  life  among  men. 


78  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Few  keep  till  late  in  life  the  theology  with  which  they  began,  and  those 
are  scarcely  to  be  envied  or  congratulated.  Where  there  is  life  there  is 
change,  for  growth  is  change.  Where  there  is  no  change  it  is  fair  to 
assume  that  there  life  is  wanting.  Of  course,  such  change  in  doctrine 
as  experience  compels  appears  m  the  teaching.  The  teaching  becomes 
more  reasonable,  more  practical,  and  more  impressive.  It  gains  in 
reality,  for  it  comes  out  of  a  heart  in  close  touch  with  life  as  well  as  in 
close  communion  with  God,  and  it  is  from  the  heart  in  such  relations 
that  revelation  comes  not  as  a  reminiscence"  of  history,  but  as  a  contem- 
poraneous word  of  God. 

Next  to  the  poets,  the  best  theologians,  with  very  few  exceptions,  are 
pastors  of  wide  and  profound  experience;  though,  until  very  recently, 
they  would  hardly  meet  the  requirements  for  a  chair  in  systematic 
theology. 

It  is  obvious  that  a  broad  and  fertile  field  opens  to  us  just  at  this 
point  of  the  reaction  of  experience  on  the  theory  or  philosophy  of  religion. 
But  lack  of  time  forbids  us  to  traverse  it  now.  One  or  two  specific 
results  of  pastoral  experience  are  so  important  that  I  address  myself  to 
the  presentation  of  them  during  the  remainder  of  my  brief  time. 

A  truth  of  first  importance,  which  immediately  serves  the  pastor  in 
his  personal  life  and  also  enriches  his  teaching  material,  is  the  truth  of 
the  invincibleness  of  the  human  soul  when  once  it  has  grasped  the 
reality  of  God,  and  of  His  good  purpose  toward  His  creatures.  As  power 
and  skill  in  any  sphere  of  human  achievement  must  be  won  by  persistent 
endeavor,  so  real  faith  in  God  must  be  won  by  the  persistent  venture  of 
the  soul  out  on  the  moral  probabilities  of  the  universe.  To  the  declara- 
tions of  Scripture  and  the  testimonies  of  experience  and  the  deep  native 
impulse  of  the  soul  must  be  added  "the  will  to  believe" —  the  personal 
out-reach  and  grasp  upon  God.  Then  faith  becomes  at  once  an  achieve- 
ment and  a  power.  It  passes  beyond  belief  of  propositions  and  becomes 
trust  in  a  mind  and  will  of  perfect  wisdom  and  goodness.  The  soul  is 
consciously  joined  to  God  by  living  ties,  and  one  life  holds  in  its  vital 
current  the  human  and  the  divine.  Then  the  soul  is  imconquerable 
by  any  force  of  sorrow  or  pain  or  sin.  The  labor  and  battle  of  life  may 
be  hard,  but  victory,  however  long  delayed,  is  sure. 

This  truth  cannot  be  learned  by  rote.  It  comes  into  possession  only 
through  actual  experience.  Until  the  moment  of  actual  experience, 
the  testimony  that  "this  is  the  victory  which  overcometh  the  world, 
even  our  faith,"  is 

Like  a  tale  of  little  meaning. 
Though  the  words  are  strong. 


THE  PASTOR  AS  A  TEACHER  79 

The  pastor  finds  such  experience  in  his  intimate  contacts  with  persons 
of  spiritual  mind  in  his  parish,  and  from  it  he  draws  both  personal 
enlightenment  and  invigoration,  and  also  fresh  means  and  power  to  teach 
the  reality  of  divine  communion  and  of  the  soul's  capacity  so  to  lay  hold 
on  God  that  the  crucial  difficulty  of  life  is  henceforth  solved.  To  know 
that  one  can  stand  fast  in  the  confidence  that  this  world  is  God's  world, 
that  life  means  good,  that  evil  is  disciplinary  and  transient,  and  that 
nothing  in  all  the  range  of  human  vicissitudes  has  power  to  overthrow 
him  utterly,  is  his  supreme  moral  achievement  and  victory. 

Closely  associated  with  this  is  the  truth  that  the  function  of  suffering 
is  to  refine  and  develop  the  spiritual  man.  It  is  easy  to  repeat  the  words, 
he  was  made  "perfect  through  suffering,"  and  he  "learned  obedience 
by  the  things  which  he  suffered."  It  is  comparatively  easy  to  hold  as  a 
theory  the  proposition  that  character  is  purified  and  perfected  by  pain 
and  sorrow.  But  to  know  this  truth  vitally  is  possible  only  through  its 
actual  realization  in  life. 

Seldom  does  the  pastor  give  to  others  so  great  a  blessing  as  that  which 
he  receives  from  those  who  through  suffering  have  won  the  secret  of 
peace;  unless,  or  until,  he  himself,  by  experience,  has  incorporated  this 
truth  into  the  very  substance  of  his  being.  As  the  physician  has  his 
clinics  in  which  he  leams  far  more  than  he  learns  from  books,  so  the 
pastor  has  his  spiritual  clinics  in  which  truths,  previously  apprehended 
only  as  propositions,  show  themselves  in  the  actual  processes  of  the 
soul's  life. 

Thus  he  learns  the  profound  meaning  of  the  confession,  "It  is  good 
for  me  that  I  have  been  afflicted."  He  cannot  have  a  stable  theodicy  till 
this  truth  is  clearly  perceived.  The  myster}'  of  life  centers  in  the  fact 
of  pain  and  sorrow  and  multiform  trial  —  all  that  varied  undergoing  of 
distressful  experience  which  is  rightly  named  suffering.  What  is  the 
explanation  of  a  suffering  world  ?  To  make  suffering  an  end  is  dia- 
bolical ;  to  make  it  a  means  and  process  through  which  character  is 
tempered  to  mvincible  strength  and  chastened  to  perfect  grace  is  divine. 
A  suffering  world,  then,  is  a  world  in  which  the  divine  purpose  of  good 
moves  steadily  toward  its  high  end. 

Similarly,  the  redemptive  principle  of  vicariousness,  the  emancipating 
power  of  self-renunciation,  the  conquest  of  evil  by  unconquerable  good- 
ness and  the  renewing  influence  of  forgiveness,  through  experience  pass 
from  the  arid  realm  of  abstract  statements  into  the  realm  of  feeling, 
action  and  character,  and  truths  are  sublimated  into  moods  and  qualities 
of  being.  God's  method  in  human  life  grows  real  and  intelligible  to  us 
only  through  the  disclosures  of  life.     Revelation  must  first  be  experi- 


8o  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

mental,  or  it  never  could  be  historical.     The  study  of  life  is  the  study  of 
God's  word  in  process  both  of  communication  and  fulfilment. 

It  is  along  this  line  that  the  pastor  acquires  the  most  and  the  best 
of  his  knowledge  of  truth.  He  may  learn  much  from  other  sources, 
especially  from  the  sacred  Scriptures  and  from  the  biographies  of  holy 
and  wise  men ;  but  this  knowledge  will  want  somewhat  of  reality  and 
force  until  it  is  validated  and  illustrated  by  experience.  What  we  really 
know,  me  must  learn  at  first-hand.  One  lives  his  way  into  spiritual 
truths,  even  more  than  he  thinks  his  way  into  them ;  and  he  is  able  effect- 
ively to  teach  only  what  has  become  incorporate  in  himself.  This  is 
not  so  obviously  nor  so  exactly  the  case  of  one  who  teaches  the  sciences 
or  history.  Yet  even  in  these  fields,  the  most  efficient  teacher  is  he  who 
has  so  mastered  his  subject  that  it  no  longer  lies  in  the  cells  of  memory, 
but  has  gone  into  the  blood  and  tissue  of  his  mental  organism.  It  is 
especially  true  of  him  who  teaches  truths  which  concern  the  life  of  the 
soul  in  its  spiritual  relations  and  moral  activities.  And  it  is  true,  not 
only  of  the  pastor,  but  also  of  every  one  who  exercises  the  fimction  of 
teaching  religion  as  an  art  and  an  experience.  Religion  may  be  taught 
in  the  schools  by  text-book  and  lecture,  but  it  will  be  only  as  a  science  or 
a  phase  of  man's  development  and  history.  To  teach  it  in  the  deep  and 
vital  sense  which  makes  it  a  force  for  the  formation  of  character  and  the 
transfiguration  of  life  demands  far  more  than  an  informed  and  nimble 
intellect ;  it  demands  a  heart  enlightened  and  chastened  by  divine  dis- 
cipline. With  this  qualification  the  teacher,  whether  he  be  pastor  or 
not,  may  draw  on  all  the  means  and  methods  of  science  and  history-,  of 
psychology  and  philosophy,  to  further  his  end.  Without  it  he  can  be 
no  more  than  the  empty  echo  of  truths,  the  meaning  of  which  lies  beyond 
his  perception. 


PHILANTHROPY  AND  THEOLOGY. 

GEORGE  HODGES,  D.  D. 

DEAN,    EPISCOPAL   THEOLOGICAL   SCHOOL,    CAMBRIDGE,    MASS. 

By  philanthropy  I  mean  the  love  of  man ;  and  by  theology,  the 
knowledge  of  God.  The  thesis  which  I  would  maintain  is  this:  That 
both  the  learning  and  the  teaching  of  the  knowledge  of  God  depend  upon 
the  love  of  man. 

I.  This  is  in  accord  with  the  old  saymg,  "The  heart  makes  the 
theologian."  The  student  of  theology  deals  with  a  theme  for  which  the 
mind  alone  is  as  inadequate  as  in  the  case  of  music  or  of  art.  The 
artist  and  the  musician  have  need  of  intellectual  ability  of  a  high  order, 
but  they  have  need  also  of  imagination,  of  feeling,  of  vision,  of  sympathy, 
of  the  qualities  of  the  heart.  The  valedictorian  may  be  able  to  paint  a 
good  picture,  but  not  because  he  is  a  valedictorian.  The  idea  that 
anybody  who  has  an  informed  mind  is  thereby  competent  to  arrive  at 
valid  conclusions  in  theology  is  fairly  represented  in  the  classic  instance 
of  the  man  who  was  asked  if  he  could  play  the  violin,  and  who  answered 
that  he  thought  he  could  though  he  had  never  tried.  A  man  of  science  may 
compose  a  symphony,  but  his  success  in  that  undertaking  will  depend 
on  his  possession  of  qualities  other  than  those  which  lead  to  successful 
investigation.  A  man  of  science  may  write  a  book  of  theology,  and  the 
book  may  be  filled  with  learning  and  with  logic,  but  it  will  be  as  hard 
and  cold  as  the  technique  of  the  player  who  has  no  soul,  unless  the  writer 
is  also  a  man  of  religion  ;  and  with  all  its  learning  and  its  logic  it  may 
be  wholly  mistaken  because  it  begins  without  the  first  premise  of  a  right 
point  of  view.  Thus  our  Lord  said  that  he  who  would  know  the  truth 
of  God  must  prepare  himself  for  the  knowledge  by  doing  the  will  of  God. 
And  that  implies  the  love  of  God  and  man.  It  implies  the  essential 
need  of  philanthropy  in  order  to  a  right  study  of  theology. 

This  is  equally  true  as  regards  the  teaching  of  theology.  For  teach- 
ing is  the  process  whereby  one  takes  the  ideas  of  his  own  mind  and  puts 
them  into  the  mind  of  his  neighbor.  For  the  success  of  this  process  the 
neighbor  is  absolutely  necessar}\  The  truth  must  be  spoken  so  that  he 
may  hear  it,  so  that  he  may  understand  it,  and  so  that  he  may  be  per- 
suaded to  receive  it.  If  the  teacher  fails  to  gain  attention,  or  if  he 
speaks  in  a  language  which  his  hearer  does  not  understand,  he  may  be 
tr)'ing  to  teach  but  he  is  not  teaching.  So  it  is,  also,  if  he  states  his  o\mi 
conviction  in  such  a  way  as  to  repel  rather  than  to  convince  his  neighbor. 

8i 


82  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

For  example,  England  was  made  Protestant  by  the  arguments  of  Queen 
Mary.  The  people  had  no  great  mind  to  break  with  Rome ;  they  had 
no  special  enthusiasm  for  the  Reformation;  they  had  not  been  con- 
vinced either  by  Henry  or  by  Cranmer.  But  Mary  convinced  them. 
She  maintained  the  Catholic  cause  in  such  a  way  that  the  nation  came  to 
hate  it.  Also,  New  England  was  made  Puritan  by  the  arguments  of 
Archbishop  Laud.  There  was,  indeed  a  Puritan  party  in  the  Church 
of  England,  as  there  is  a  "  Low  Church  "  party  to  this  day ;  but  they  had 
no  wish  to  leave  the  church.  Laud  taught  church  doctrine  in  such  a 
manner  as  to  force  these  churchmen  into  extremes,  and  finally  to  force 
them  out.  The  effect  of  his  instruction  was  to  accomplish  the  opposite 
of  that  which  he  intended.  Thus  it  was  Laud  who  foimded  the  Presby- 
terian and  Congregational  churches  of  England  and  of  New  England. 
This  is  what  happens  when  theology  is  taught  without  philanthropy. 
When  the  young  preacher  asked  why  it  was  that  his  yoimg  sermon  failed 
to  impress  the  congregation,  he  was  told  that  his  failure  was  in  the  fact 
that  he  had  been  interested  in  the  truth  rather  than  in  the  people.  He 
had  not  taken  human  nature  into  account. 

Starting,  then,  with  this  general  principle  that  both  the  learning  and 
the  teaching  of  the  knowledge  of  God  depend  upon  the  love  of  man,  let 
us  see  how  it  is  verified  in  contemporary  experience;  first,  in  the  case 
of  the  learner,  then  in  the  case  of  the  teacher. 

II.  Take  the  initial  theme  of  theology,  the  doctrine  of  the  existence 
of  God.  This  doctrine  was  commonly  approached  by  students  from 
the  side  of  the  world  without.  They  perceived  that  back  of  every  fact 
is  a  cause,  and  behind  all  causes  is  a  First  Cause.  They  perceived  also 
that  the  marvels  of  nature,  especially  in  its  adaptation  of  means  to  ends, 
declared  that  the  First  Cause  is  both  intelligent  and  beneficent.  But 
these  arguments  left  them  at  a  remote  distance  from  the  God  of  religion, 
and  even  then  were  open  to  the  attacks  of  counter  arguments.  Other 
students,  beginning  with  the  same  facts,  arrived  at  very  different  con- 
clusions. Mr.  Romanes,  for  instance,  foimd  that  this  road  led  to 
atheism.  The  fallacy,  as  Mr.  Romanes  afterwards  discovered  and 
proclaimed,  was  the  omission  of  man.  The  entrance  of  this  factor 
brought  with  it  a  whole  new  series  of  arguments,  whereby  the  doctrine 
of  God  was  approached  from  the  side  of  the  world  within.  The  student 
now  deduced  the  being  of  God  from  the  being  of  man.  He  found  God 
personal  and  righteous  and  loving,  because  these  are  human  qualities, 
and  if  God  lacks  them,  man  is  greater  than  God.  Thus  philanthropy  — 
that  is,  the  consideration  of  man  —  corrected  and  assisted  theology, 
that  is,  the  knowledge  of  God.     This  is  what  is  implied  in  the  title  of 


PHILANTHROPY  AND  THEOLOGY  83 

Dr.  Gordon's  book  of  sermons,  "Through  Man  to  God."  It  is  the 
most  characteristic  note  of  our  contemporary  theological  thinking;  and 
it  is  contributed,  if  one  may  so  say,  not  by  the  study  but  by  the  street, 
not  by  the  experience  of  the  man  of  God  among  his  books  but  by  the 
illummative  and  interpretive  experiences  of  the  man  of  God  among  his 
people. 

A  like  change  of  theological  reasoning  is  that  which  was  worked  out 
long  ago  in  regard  to  the  doctrine  of  the  atonement.  It  is  a  significant 
illustration  of  the  profitable  alliance  between  philanthropy  and  theology. 
After  some  centuries  of  conventional  acceptance  of  the  theory  that  the 
death  of  Christ  was  paid  to  the  Devil  for  the  ransom  of  our  souls,  and 
some  further  centuries  of  acceptance  of  the  theory  that  the  death  of 
Christ  was  paid  to  God  on  account  of  the  penalty  due  from  us  by  reason 
of  our  sins,  it  was  perceived  that  neither  of  these  theories  paid  any  atten- 
tion to  man.  In  either  case,  the  atonement  was  a  transaction  carried  on 
in  heaven,  without  the  co-operation  of  our  will.  Sin  was  treated  as  a 
burden  such  as  Christian,  in  the  Pilgrim's  Progress,  carried  on  his  back. 
But  as  the  theologians  began  to  consider  human  nature,  they  saw  that 
sin  is  a  malady  of  the  soul,  and  that  in  order  to  be  rid  of  it  we  must  some- 
how set  ourselves  against  it.  Then  it  was  suggested  that  whatever  of 
truth  the  previous  doctrines  of  the  atonement  had  contained  needed 
some  addition,  and  the  theory  appeared  that  the  death  of  Christ  was 
not  so  much  for  the  sake  of  the  Devil,  or  for  the  sake  of  God,  as  for  the 
sake  of  us.  And  the  text  was  remembered  which  says  that  God  was  in 
Christ  reconciling  the  world  unto  himself.  The  atonement,  then,  was 
to  reconcile  man  to  God,  by  the  manifestation  made  upon  the  cross  of 
the  dread  fulness  of  our  sin  and  of  the  greatness  of  the  love  of  God. 

The  Atonement  was  the  central  doctrine  of  our  fathers;  with  us  the 
central  doctrine  is  the  Incarnation,  the  doctrine  of  the  philanthropy  of 
God.  It  is  at  the  heart  of  the  idea  of  the  divine  immanence,  of  the  in- 
dwelling of  God,  of  God  evident  in  the  world,  without  and  within,  which 
at  this  moment  is  affecting  theology  as  profoundly  as  the  kindred  doc- 
trine of  evolution  is  affecting  science.  It  is  at  the  heart  of  the  higher 
criticism,  of  the  idea  of  God  speaking  in  the  book,  but  by  the  lips  of  men 
and  under  the  limitations  of  human  knowledge  and  experience.  It  is  at 
the  heart  of  the  social  settlement  and  of  the  institutional  church  and  of 
all  our  recognition  of  the  dignity  of  men  as  sons  of  God,  and  of  our 
resulting  fraternal  responsibilities.  The  doctrine  of  the  Incarnation  has 
been  beset  by  many  heresies,  on  this  side  and  on  that,  but  by  no  heresy 
more  destructive  than  that  which  denies  or  impairs  the  true  humanity  of 
Christ.     This  error  is  the  more  dangerous  because  it  is  the  misbelief 


84  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

of  the  orthodox,  the  mistake  of  the  devout,  the  heresy  of  the  saints. 
Regarding  the  human  life  of  Christ  as  symbolical  rather  than  actual, 
and  considering  him,  not  in  terms  of  philanthropy  but  in  terms  of 
theology,  it  is  in  peril  of  making  him  a  doctrine  rather  than  a  person. 

It  is  the  human  element  in  all  Christian  faith  which  keeps  it  sane 
and  sober.  The  moment  it  is  dismissed  by  the  theologian,  theology 
soars  like  a  balloon  released,  into  the  clouds,  driven  by  the  winds.  The 
vagaries,  the  absurdities,  the  wUd  impossibilities  of  belief  have  arisen 
in  the  minds  of  theologians  who  have  secluded  themselves  from  their 
neighbors.  They  have  been  the  theories  of  the  cloister  and  the  study. 
They  have  lacked  the  wholesome  correctives  of  common  experience  and 
common  sense.  The  theologian  sits  by  himself  among  his  books,  having 
shut  his  door  upon  the  world,  and  there  in  solitude  by  processes  of  logic 
he  elaborates  his  system  of  divinity.  But  such  a  system  proceeds  in 
ignorance  of  one  of  its  essential  factors.  The  solitary  theologian  is 
unacquainted  with  his  neighbors.  Thus  he  is  imprejudiced  by  an  inti- 
mate acquaintance  with  the  human  facts,  and  ventures  with  unconscious 
audacity  into  the  regions  of  dogmatic  generalization.  It  is  said,  for  ex- 
ample, of  Jonathan  Edwards,  that  "  the  reader  of  the  scanty  records  of 
his  life  here  receives  the  impression  of  something  mysterious,  indistinct, 
elusive.  It  was  a  lofty  and  rapt  existence,  apart,  unearthly.  His  nature 
was  so  rare  and  fine,  with  its  interest  in  things  remote,  unseen,  and  holy, 
the  detachment  from  earth  was  so  complete,  that  his  feet  were  as  the  feet 
of  an  angel  when  he  touches  the  ground."  These  conditions  made  the 
doctrine  of  total  depravity  easy  enough.  For  this  is  an  academic  doc- 
trine, constructed  without  reference  to  the  facts  of  common  life.  The 
same  writer  says,  Edwards  "  was  not  a  model  pastor,  and,  except  when 
the  need  was  urgent,  he  made  no  calls."  One  would  infer  that  from  his 
theology.  The  errors  of  Edwards  were  mainly  due  to  the  fact  that  he 
was  not  interested  in  the  divine  book  of  human  life.  His  was  the  the- 
ology which  is  unaffected  by  pastoral  calls,  or,  as  we  may  say,  by  philan- 
thropy. He  is  the  classic  example  of  what  theology  comes  to  under 
such  conditions. 

These  are  good  reasons  for  desiring  that  students  of  theology  shall 
pursue  their  studies  in  populated  places,  not  in  monastic  seclusion,  not  in 
covmtry  villages.  They  suggest  that  the  best  place  for  a  school  of  divinity 
is  in  or  beside  a  considerable  city.  The  school  should  be  close  to  the 
actual  world.  It  needs  the  newspaper  and  the  market  and  the  crowded 
street,  and  all  the  good  and  ill  of  life,  as  the  school  of  medicine  needs  the 
hospital.  It  requires,  for  its  soul's  health,  the  wholesome  influences  of 
active  philanthropy. 


PHILANTHROPY  AND  THEOLOGY  85 

in.  The  principle  that  the  knowledge  of  God  depends  upon  the 
love  of  man  holds  good  not  only  in  the  learning  but  in  the  teaching  of 
theology.  For  while  one  of  the  elements  of  teaching  is  acquaintance 
with  the  truth,  another  and  equally  indispensable  element  is  acquaint- 
ance with  human  nature.  Many  a  good  scholar  has  failed  as  a  teacher 
for  lack  of  understanding  of  his  pupils.  This  is  illustrated,  in  the  large, 
by  the  experience  of  the  teaching  Church. 

The  purpose  of  the  Church  as  a  teacher  of  the  truth  is  to  impart  cer- 
tain convictions  in  the  mind  and  heart  and  life  of  the  community. 
When  the  Church  fails  to  do  this  the  result  is  sometimes  called  schism, 
and  sometimes  called  heresy,  according  to  the  lesson  which  the  Church 
was  endeavormg  to  teach.  If  it  was  a  lesson  in  method  —  that  is,  in 
ritual  or  in  polity  —  the  unconvinced  pupil  is  a  schismatic.  If  it  was  a 
lesson  in  doctrine,  the  unconvinced  pupil  is  a  heretic.  Heretics  and 
schismatics  are  evidences  of  ecclesiastical  incompetence.  Occasion- 
ally, but  rarely,  they  mean  that  something  is  the  matter  with  the  lesson. 
Commonly,  they  mean  that  something  is  the  matter  with  the  teacher. 
Commonly,  the  teaching  Church  is  right,  and  its  method  and  its  doctrine 
ought  to  be  accepted.  The  trouble  is  that  the  teaching  Church  does 
not  know  how  to  teach.  It  does  not  know  how  to  get  its  good  method 
or  its  true  doctrine  accepted.  It  does  not  know  how  to  deal  with  human 
nature. 

Take,  for  instance,  the  fact  of  schism.  It  begins  with  a  difference 
ot  opinion  as  to  a  non-essential  matter.  The  individual  says,  "  I  do  not 
wish  to  do  that."  But  the  Church  believes  that  it  ought  to  be  done. 
There  is  the  problem.  If  the  Church  rises  up  in  mighty  indignation, 
with  vigor  and  rigor,  with  the  book  in  one  hand  and  the  stick  in  the 
other,  and  says  "You  must,"  the  individual,  if  he  has  any  decent  self- 
respect,  replies,  "I  won't."  And  the  result  is  schism.  For  human 
nature  works  that  way.  If  on  the  other  hand,  the  Church  says:  "This 
is  a  non-essential  matter,  and  though  imiformity  is  good,  peace  and 
unity  are  better;  try  your  own  way,  and  let  the  fittest  survive,"  the 
chances  are  that  the  individual  will  do  as  the  Church  wishes.  His  cen- 
tral objection  was  not  to  the  thmg  itself,  but  to  the  compulsion  of  his 
free  will.  The  preacher  in  the  college  to  whom  they  brought  the  cus- 
tomary' black  gown,  said,  "  Must  I  wear  this  thing.  Because  if  I  must, 
I  won't."  And  when  they  replied,  "  You  may  wear  it  or  leave  it,  as  you 
please,"  he  put  it  on.  You  remember  the  bitter  contention  in  England 
at  the  time  of  the  Reformation  and  after,  as  to  the  use  of  the  sign  of  the 
cross  in  the  service  of  baptism.  But  when  a  rubric  was  inserted  in  the 
book  permitting  the  omission  of  the  sign  of  the  cross,  if  the  parents  or 


86  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

sponsors  so  desired,  nobody  from  that  day  on  asked  that  it  be  omitted. 
A  like  use  of  a  wise  alternative,  a  like  perception  of  the  facts  of  human 
nature,  would  have  kept  all  the  Presbyterians  and  Congregationalists 
and  Methodists  and  Baptists  in  the  Episcopal  Church  to  this  day.  On 
the  other  hand,  our  Puritan  forefathers  hated  the  Book  of  Common 
Prayer,  simply  because  they  had  been  compelled  to  use  it;  they  had 
been  banged  about  the  ears  with  it  by  the  bishops. 

Or  take  the  fact'  of  heresy.  Let  us  grant  that  the  heretic  is  wholly 
mistaken.  There  he  is  teaching  his  erroneous  doctrine,  and  here  are  we 
considering  what  we  ought  to  do  about  it.  It  seems  to  be  a  problem  in 
theology,  but  the  solution  of  it  depends  on  our  understanding  of  human 
nature.  One  element  in  it  is  the  nervousness  of  the  orthodox.  I  mean 
the  uneasy  feeling  that  something  may  happen  to  the  truth ;  the  idea  that 
truth  is  of  a  delicate  constitution,  and  must  be  shielded  and  nursed  like 
a  sick  child.  This  nervousness  results  in  a  panic  fear,  which  on  the  one 
hand  abandons  reason,  and  on  the  other  hand  is  capable  of  great  cruelty. 
It  is  a  psychological  fact,  which  appears  in  connection  with  all  procla- 
mation of  heresy,  and  must  be  taken  into  account.  The  nervous  theo- 
logian is  as  incapable  of  competent  discipline  as  the  nervous  teacher. 
The  first  thing  which  he  needs  to  do  is  to  take  himself  in  hand.  He 
needs  to  reassure  himself  as  to  the  substantial  foundations  of  the  faith, 
and  by  prayer  and  patience  to  recover  the  serenity  of  his  mind.  Com- 
monly, he  preaches  a  vehement  sermon,  or  writes  a  fierce  letter  to  a 
church  paper.  He  is  angry  and  afraid,  because  he  is  nervous  about  the 
everlasting  truth;  and  being  afraid,  he  scares  his  sensitive  neighbors, 
and  being  angry  he  stirs  up  a  like  anger  in  the  heretic  whom  he  attacks. 
And  there  it  is. 

Another  element  in  the  problem  is  the  privilege  of  error.  We  are 
all  bound  to  make  mistakes,  and  we  all  have  a  right  to  make  mistakes. 
This  is  a  part  of  the  process  whereby  we  arrive  at  truth.  Whoever  is 
living  an  active  life,  whether  in  philanthropy  or  in  theology,  if  he  has  any 
emotion,  if  he  has  any  enthusia:sm,  if  he  has  any  gift  of  speech,  is  sure 
to  say  some  things  to-day  which  he  will  need  to  modify  to-morrow.  It 
is  a  matter  of  temperament.  It  is  an  inevitable  defect  of  a  fine  quality. 
Your  safe  man,  who  is  always  right,  is  an  unprofitable  citizen.  Your 
safe  parson,  who  makes  no  mistakes,  preaches  the  dullest  of  sermons 
to  the  sleepiest  of  congregations.  Bishop  Hobart  used  to  say,  "  Give 
me  a  little  zealous  imprudence." 

But  the  privilege  of  error  carries  along  with  it  the  right  to  change 
one's  mind  with  self-respect.  That  is  made  possible  and  easy  by  the 
courtesies  of  debate.     Under  these  Christian  conditions,  the  heretic  is 


PHILANTHROPY  AND  THEOLOGY  87 

shown  his  heresy,  and  is  shown  at  the  same  time  the  way  out  of  it.  By 
friendliness,  by  fairness,  by  the  gentle  force  of  reason,  be  is  convinced 
of  error.  Sometimes  the  same  result  is  reached  by  patiently  leaving 
him  alone,  and  letting  him  follow  the  wrong  road  till  he  finds  out  his 
mistake,  or  gets  tired.  A  vast  number  of  heresies  which  have  distressed 
the  Christian  w-orld  would  have  ceased  in  the  parish  in  which  they 
began  if  they  had  been  dealt  with  according  to  plain  facts  of  human  nature. 
For  when  the  arguments  of  the  heretics  are  answered  with  the  argument 
of  the  club,  two  consequences  follow:  one  is  the  confirmation  of  thi 
heretic,  the  other  is  the  dissemination  of  the  heresy.  At  the  sight  of  the 
club,  the  heretic  cannot  decently  change  his  mind  ;  he  is  forced  into 
defenses  and  replies  which  serve  to  strengthen  him  in  his  error.  And 
also  at  the  sight  of  the  club,  the  crowed  comes,  the  thing  is  common 
property,  the  new  doctruie  or  the  new  denial  is  taught  to  the  community 
by  the  ver}'  process  by  which  it  is  sought  to  stop  it.  Then  with  pain,  in 
the  midst  of  scandal  and  derision,  wise  men  remember  how'  the  Master 
said  of  the  tares,  "Let  both  grow  together  till  the  harvest."  The  eager 
servants  came  and  said  to  the  householder,  "Wilt  thou  that  we  go  and 
gather  them  up  ?"  But  he  said,  "  Nay,  lest  while  ye  gather  the  tares,  ye 
root  up  also  the  wheat  with  them." 

In  order  either  to  learn  or  to  teach  the  knowledge  of  God,  we  must 
have  the  knowledge  and  the  love  of  man.  Theology  must  be  tempered 
with  philanthropy.  The  student  of  theology,  the  teacher  of  theology, 
must  be  a  friendly  and  fraternal  person,  acquainted  with  human  nature, 
and  sympathetic  with  the  souls  of  men.  The  other  way  is  in  the  direc- 
tion of  the  heresy  of  Cain.     This  is  the  way  of  peace  and  truth. 


THE  INFLUENCE  OF  MISSIONS  ON  CHRISTIAN  CON- 
SCIOUSNESS 

J.  HERMAN  RANDALL,  D.  D. 

PASTOR  MOUNT   MORRIS   BAPTIST   CHURCH,    NEW  YORK,    N.    Y. 

The  fundamental  purpose  of  Christian  Missions  is  to  make  Jesus 
Christ  known  to  all  the  world  in  such  a  way  that  the  religion  of  Jesus 
may  accomplish  its  permanent  and  characteristic  work.  The  supreme 
motive  in  missions  is  love:  Love  for  God,  that  leads  to  co-operation 
with  Him  in  His  work  of  bringing  men  to  their  highest  and  best,  and 
love  for  man,  that  constrains  us  to  exert  our  utmost  eflfort  in  satisfying 
their  deepest  needs. 

The  Christian  experience  is  the  life,  individual  and  collective,  that 
consists  in  fellowship  with  God,  as  Christ  reveals  Him,  and  in  the  fruits 
of  that  fellowship.  The  Christian  consciousness  is  the  outcome  of  the 
Christian  experience.  As  the  experience  broadens  or  deepens,  new 
elements  are  introduced  in  the  Christian  consciousness,  resulting  in  the 
transference  of  emphasis,  in  change  of  attitude,  or  in  new  or  modified 
convictions  of  truth. 

I.  Missions  have  revealed  to  the  Christian  consciousness  that,  while 
religions  are  many,  religion  is  one.  The  religious  instinct  is  the  same 
in  all  races.  The  ultimate  source  of  every  religion  is  always  good.  The 
great  fact  disclosed  by  the  religions  of  the  world  is  that  man  has  always 
been  searching  for  God,  and  God  has  always  been  searching  for  man. 
Religion  has  been  at  the  root  of  all  morality  that  ever  made  society 
possible;  it  has  been  the  spring  of  every  philosophy  and  the  incentive 
of  every  science  yet  born.  It  has  formed  the  nucleus  and  animating 
soul  of  every  nation,  and  has  been  the  uplifting  force  of  whatever 
progress  the  world,  or  any  part  of  the  world,  has  ever  made.  Held  in 
connection  with  whatever  amount  of  falsehood  you  like,  it  is  nevertheless 
the  beginning  of  all  truth.  Everything  worth  having  in  life  is  founded 
on  belief ;  nothing  worth  having  is  founded  on  unbelief.  India  may  be 
under  the  reign  of  Brahmanism,  China,  Thibet  and  Corea  may  be 
degraded  under  the  reign  of  Buddhism  and  Confucianism ;  Arabia  and 
Turkey  may  be  cruel  and  lustful  under  Mohammedanism ;  Africa  and 
the  Islands  of  the  Sea  may  be  savage  and  barbarous  under  their  dumb, 
dark  fetishisms  —  nevertheless,  all  would  be  worse  without  these.  The 
chief  reason  why  many  of  the  best  and  wisest  have  not  seen  this  is  the 
almost  ineradicable  tendency  to  ascribe  to  the  religious  beliefs  of  those 

88 


MISSIONS  AND  CHRISTIAN  CONSCIOUSNESS  89 

we  call  heathen  the  abuses  we  find  in  heathen  society.  No  reHgion, 
Christianity  any  more  than  others,  can  stand  that  test.  Apply  it  fairly, 
and  you  must  make  a  clean  sweep.  Judged  by  this  standard,  all  the 
divine  things  which  Jesus  brought  into  the  world  go  by  the  board.  The 
gigantic  evils  of  society,  as  they  exist  in  Christendom  and  heathendom 
alike,  are  the  results  of  ignorance  and  selfishness  in  the  human  heart, 
against  which  every  religion  is  always,  in  a  degree  which  is  the  test  of 
its  value,  an  earnest  protest.  Our  leading  missionaries  are  keenly  alive 
to  the  fact  that  non-Christian  faiths  are  keeping  their  place  in  the  world 
because  they  minister  in  a  measure  to  some  of  the  needs  of  the  human 
heart.  No  system  of  absolute  error  could  maintain  its  position  in  the 
world  for  a  single  moment.  The  non-Christian  religions  have  main- 
tained their  positions  in  the  world  and  their  hold  upon  men  by  the  great 
truths  which,  amid  all  errors  and  perversions,  they  undoubtedly  contain. 
There  is  much  of  beauty  in  Confucian  morals.  There  are  Christian 
elements,  if  not  a  Christian  spirit,  in  Buddhism.  Christian  Theism, 
catching  the  vision  of  the  Divine  Unity  and  the  immanence  of  the  Spirit, 
is  not  wholly  out  of  touch  with  the  Monotheism  of  Islam,  or  the  Panthe- 
ism of  the  Hindu  philosophies.  This  revelation  of  the  unity  of  religion 
has  led  to  a  change  of  attitude  toward  the  so-called  heathen  faiths  and  a 
change  of  temper  in  our  approach  to  heathen  people.  The  Christian 
consciousness  recognizes  to-day  that  the  subjective  qualities  in  the 
nature  of  man  which  are  exercised  in  religion  are  the  same  in  kind; 
though  differing  in  degree,  in  all  religious  systems,  and  are  always, 
therefore,  to  be  treated  with  reverence.  Hence  comes  the  conviction 
that  the  mission  of  Christianity  to  the  non-Christian  systems  is  not  one  of 
condemnation,  but  of  interpretation.  It  looks  upon  the  non-Christian 
religions  as  archaic  forms  of  the  life  of  the  Spirit.  However  valid  and 
fresh  they  may  seem  to  their  followers,  they  are  crude  attempts  at  theol- 
og>'  which  have  gathered  around  the  personalities  of  men,  who  in  their 
own  spheres,  to  their  own  times  and  races,  were  spiritual  kings.  Each 
presents  a  problem  the  Gospel  is  bound  to  solve,  but  in  doing  so  it  may 
not  disregard  the  fundamental  law  of  teaching ;  it  must  proceed  from  the 
known  to  the  unknown,  from  the  acknowledged  to  the  unacknowledged ; 
from  the  truth  partially  perceived  to  the  truth  full  orbed.  Every  ray  of 
truth,  every  particle  of  holy  feeling,  ever\'  feeble  impulse  of  pure  desire, 
every  noble  deed,  every  act  of  sacrifice,  every  expression  of  tenderness  and 
love,  are  but  the  expression  of  the  workings  of  the  Divine  Spirit,  and  the 
right  of  Christianity  to  supplant  will  rest  finally  on  its  power  to  compre- 
hend these  ancient  faiths.  Truly,  God  has  not  left  Himself  without  witness 
among  the  nations.     As  the  late  Dr.  Barrows,  who  came  into  persona 


90  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

contact  with  the  great  leaders  of  the  world  faiths,  has  said:  "These 
religions  are  adumbrations  of  the  Gospel.  They  give  glimpses  and 
foreshadowings  of  what  were  historical  facts  in  the  life  of  Jesus.  All 
men  need  a  diviner  passion  for  truth ;  to  be  more  inclusive  in  their  hearts 
and  faith ;  to  think  God's  thoughts  after  Him  in  the  wide-reaching  sym- 
pathy for  every  manifestation  of  Himself  which  He  has  made.  Is  it 
not  unwise  to  refuse  faith  in  the  evangelical  history  because  that  history 
is  so  precious  that  it  has  been  foreshadowed  by  myths ;  because  it  is  so 
desirable  that  men  have  invented  legends  that  are  remotely  like  it? 
Why  should  the  Gospel  record  be  deemed  less  true  because  of  the  story 
of  Krishna,  Buddha,  and  Hercules  ?  Why  should  any  reject  an  incarna- 
tion established  by  such  evidences  as  are  furnished  in  the  coming  of 
Jesus,  because  the  Oriental,  the  universal  heart,  has  longed  for  a  celestial 
avatar?  Stars  disappear  when  the  sun  rises  in  its  strength,  but  starlight 
is  vastly  better  than  utter  darkness." 

2.  As  cognate  to  this  truth,  missions  have  revealed  the  essential  like- 
mindedness  of  men,  the  whole  world  around.  Underneath  all  varying 
forms  of  expression,  man  confronts  the  facts  of  his  moral  nature  from 
practically  the  same  viewpoint.  He  knows  himself  to  have  failed  of 
the  highest ;  he  aspires  to  become  something  better  than  he  is,  and  he 
believes  himself  capable  of  one  day  attaining  the  heights  beyond.  And 
so  when  he  seeks  to  formulate  his  religious  philosophy  under  differing 
forms  and  with  various  phrases,  he  is  nevertheless  striving  to  give 
expression  to  the  same  ideas  and  ideals  which  underlie  all  faiths.  This 
revelation  of  the  like-mindedness  of  men  has  made  strong  and  meaning- 
ful the  great  conviction  of  the  solidarity  of  the  human  race ;  that  God 
hath  made  of  one  blood  all  nations  of  men.  And  with  this  sense  of  the 
oneness  of  humanity  there  come  tremendous  inspiration  and  increased 
hopefulness  in  the  work  of  world  regeneration. 

3.  While  missions  have  brought  this  revelation  of  the  unity  of  religion 
and  the  oneness  of  humanity,  they  have  also  clearly  revealed  that  the 
religion  of  Jesus  Christ,  rightly  interpreted,  is  best  adapted  to  man's  needs, 
and  therefore  worthy  to  become  the  world's  religion.  That  religion  is  best 
which  develops  the  best  in  man,  and  leads  society  to  the  highest  planes. 
In  its  great  essentials,  the  religion  of  Jesus  Christ  reveals  the  Father- 
hood of  God  and  the  brotherhood  of  man.  When  Jesus  summed  up 
the  law  and  the  prophets  in  "  love  to  God  and  love  to  man,"  He  expressed 
not  only  the  two  great  commandments,  but  the  two  final  commandments. 
They  reveal  the  ultimate  in  religion;  there  can  be  no  beyond.  To 
appreciate  sympathetically  the  truths  and  the  ideals  of  the  great  non- 
Christian  religions  is  not  in  any  sense  to  disparage  the  religion  of  Jesus. 


MISSIONS  AND  CHRISTIAN  CONSCIOUSNESS  91 

The  profound  and  simple  statement  of  Jesus  Christ  as  compared  with 
the  complex  philosophies  and  the  abstract  statements  of  other  faiths  is 
as  the  shining  of  the  noonday  sun  compared  with  the  vague  and  con- 
fused light  of  eventide.  To  fully  realize  the  Fatherhood  of  God  and  to 
live  the  brotherhood  of  man  in  the  spirit  of  Jesus  would  be  to  perfect  the 
best  and  truest  elements  in  all  religions  and  make  real  the  kingdom  of 
God  on  earth. 

4.  The  work  of  missions  still  further  reveals  one  0}  the  chief  causes 
of  the  slow  progress  of  the  Gospel  throughout  the  world.  Many  things 
besides  the  wickedness  of  the  human  heart  serve  to  prevent  men  to-day 
from  coming  rapidly  into  the  ranks  of  Christendom.  Memories  of 
wrongs,  of  rapacities,  all  the  more  brutal  because  perpetrated  by 
strength  upon  weakness ;  the  liquor  traffic  ;  opium  shames ;  rude  and 
domineering  ways;  official  discourtesies;  mixed  races  rising  up  in  the 
Oriental  cities ;  licentiousness ;  careers  of  vice  and  villany,  to  say  noth- 
ing of  war  with  all  its  frightful  curse,  and  the  sad,  useless  differences  of 
Christendom , —  all  these  things  have  stood  in  the  way.  It  is  no  wonder 
that  China,  or  India,  or  Africa  have  not  fallen  in  love  with  the  nations  of 
the  western  world.  To  approach  the  people  of  a  different  faith  with  the 
Bible  in  one  hand  and  a  repeating  rifle  in  the  other  is  not  to  win  allegiance 
to  the  Prince  of  Peace ;  to  establish  Christian  schools  while  at  the  same 
time  w^e  are  fleecing  the  people  commercially  is  not  to  win  respect  for 
Christian  education;  to  found  churches  in  the  name  of  the  common 
Lord,  which  are  nevertheless  estranged  by  sectarian  divisions,  is  not  to 
commend  to  these  people  the  religion  we  profess.  May  not  the  awaken- 
ing of  the  conscience  in  our  own  land  to-day  that  gives  such  promise  for 
the  future  be  in  some  large  measure  due  to  the  revelations  which  missions 
have  brought  to  the  Christian  consciousness  at  home,  that  nothing  else 
save  the  "doing  of  the  things  He  commands  us"  is  a  guarantee  of  the 
truth  or  vitality  of  our  faith  ?  How  long  must  it  be  true  that  Christianity 
shall  be  obliged  to  apologize  for  Christendom  ? 

II.  Missions  have  greatly  clarified  and  simplified  certain  funda- 
mental ideals  oj  the  Christian  consciousness. 

I.  As  respects  theology.  The  actual  work  of  the  missionary  as  he 
comes  in  contact  with  the  minds  reared  in  a  different  mental  and  relig- 
ious atmosphere,  leads  him  inevitably  to  make  the  distinction  as 
between  what  is  essential  and  what  is  non-essential.  Our  missionaries 
all  testify  that  the  face-to-face  contact  with  other  rehgions  works  a  great 
transformation  in  the  theologies  received  in  the  seminaries  at  home,  and 
this  in  the  direction  of  simplification.  The  authority  of  Jesus  Christ  as 
a  teacher  was  twofold;   first,  it  was  the  authority  of  personality;   and 


92  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

second,  it  was  the  authority  of  one  who  dealt  in  the  elementals.  The 
greatness  of  the  reUgion  of  Jesus  lay  not  merely  in  the  fact  of  its  simplic- 
ity. It  is  simple  because  it  makes  its  appeal  to  the  intuitions  common 
to  all  people,  and  reveals  truths  that  by  their  elemental  and  universal 
character  commend  themselves  to  all  men.  Our  representatives  on 
mission  fields  are  telling  us  more  and  more  clearly  that  we  need  not 
expect  to  be  able  to  foist  upon  the  Oriental  mind  a  system  of  religion, 
however  true,  which  is  expressed  in  terms  of  thought  and  phraseology 
familiar  only  to  the  Occidental  mind ;  that  some  of  our  doctrines  need  to 
be  ehminated  and  that  with  others  the  great  need  is  for  the  translation 
of  their  essential  truth  into  terms  that  can  be  readily  grasped  and  under- 
stood by  the  minds  addressed.  The  world  does  not  need  our  creeds, 
but  rather  the  great  truths  of  our  rehgion,  which  creeds  have  so  often 
struggled  crudely  to  embody.  The  old  Hebrew  teacher,  brushing  aside 
all  non-essentials,  reached  the  elementals  of  religion  when  he  said: 
"  What  doth  the  Lord  require  of  thee  but  to  deal  justly,  love  mercy  and 
to  walk  humbly  with  thy  God?" 

2.  As  respects  Christian  unity.  Religion  has  been  called  the  "great 
divider,"  and  yet  no  one  can  question  to-day  that  it  was  intended  to  be 
the  great  unifier.  At  the  beginning  of  the  twentieth  century  we  confront 
gigantic  forces  which  are  brutal  and  severe  in  the  extreme.  Every  day 
it  is  borne  in  upon  us  more  clearly  that  if  the  most  precious  things  of  life 
are  to  be  preserved,  all  those  who  love  these  things  must  stand  together. 
It  would  be  an  interesting  subject  of  inquiry,  though  beyond  our  range, 
to  discover  how  far  the  sentiment  in  favor  of  Christian  unity  has  been 
directly  the  outcome  of  the  increase  in  missionary  zeal  and  enterprise. 
As  we  read  the  reports  of  Gospel  conquests  among  men  of  various  races 
and  of  all  grades  in  the  scale  of  civilization,  of  how  the  savage  has  been 
tamed,  cannibalism  diminished,  and  needless  cruelties  abated,  peaceful 
industries  established,  and  the  useful  arts  cultivated,  men  have  been 
forced  to  ask  the  question:  "Is  not  this  far  better  than  rivaling  one 
another  at  home  and  giving  almost  exclusive  attention  to  the  minor 
issues  that  divide  us?"  For  in  proportion  as  attention  is  given  any 
particular  subject,  it  is  withdrawn  from  other  matters  of  controversy. 
Inevitably  missions  promote  unity.  Dr.  George  C.  Candlin,  one  of  our 
honored  missionaries  in  China,  is  authority  for  the  statement  that  upon 
mission  fields  sectarianism  has  practically  disappeared;  "that  among 
Protestant  missions  nineteen  members  out  of  twenty  could  give  no 
account  whatever  of  the  differences  between  one  mission  and  another." 
In  that  notable  meeting  of  the  Ecimienical  Missionary  Conference  held 
in  New  York  City  in  1900,  the  Christian  consciousness  received,  through 
the  missionary  representatives  of  all  branches  of  the  Church,  the  greatest 


MISSIONS  AND  CHRISTIAN  CONSCIOUSNESS  93 

impulse  toward  Christian  unity  and  co-operation  that  has  come  since 
the  day  of  Pentecost,  and  that  should  have  dealt  the  sectarian  spirit  its 
death-blow.  One  of  the  greatest  demands  made  upon  religions  to-day 
is  for  a  common  meeting-place  where  all  can  work  together  in  the  cause 
of  the  holiest  and  the  best. 

3.  ^5  respects  the  ultimate  aim  0}  missions.  Missions  have  con- 
vinced the  Christian  consciousness  that  the  aim  to  be  always  kept  in 
view  is  the  raising  up  of  Christian  leaders  and  a  Christian  people  who 
shall  ultimately  take  up  the  work  of  Christianity  in  their  own  country 
and  carry  it  forward  to  a  larger  success.  In  this  sense  foreign  missions 
must  be  regarded  as  temporary  in  their  calling.  It  must  be  definitely 
expected  that  the  missionaries  from  outside  will  in  the  course  of  time 
give  place  to  native  leaders  and  native  churches  that  will  carry  on  the 
work  as  it  never  could  be  done  by  our  missionaries.  It  is  thus  the  duty 
of  foreign  missions  to  render  themselves  needless.  A  time  must  come 
when  the  foreigner  has  done  his  work  and  should  leave  the  future  to  the 
native  body,  born  of  God.  This  has  been  the  history  of  the  civilization 
of  every  land ;  not  until  the  work  becomes  indigenous  will  it  become  truly 
permanent.  Christian  consciousness  to-day  is  thus  made  to  see  more 
and  more  clearly  that  its  work  in  foreign  lands  is  not  primarily  to  reach 
and  evangelize  all  the  individuals,  but  to  reach  and  train  special  leaders 
who  shall  themselves  complete  the  work  begun. 

III.  The  work  of  missions  has  empowered  the  Christian  consciousness 
for  service.  There  are  three  essentials  to  power.  First:  a  vital  faith 
to  believe  in  the  truth  one  proclaims.  Second :  a  courage  to  obey  that 
truth.     And  third :  a  divine  passion  for  humanity. 

1.  A  vital  faith  to  believe.  That  which  vitalizes  faith  is  not  our 
logic  or  our  philosophies ;  it  is  not  that  we  are  able  to  make  clear  the 
philosophy  of  any  "  plan  of  salvation ;"  it  is  not  that  our  system  of  thought 
seems  to  be  flawless  and  perfect  throughout.  That  which  alone  makes 
faith  in  the  truth  one  holds  strong  and  vital  is  the  actual  experience  of 
what  that  truth  can  and  does  accomplish.  And  this  is  the  particular 
work  of  missions  rather  than  of  our  libraries  on  theology,  or  our  semi- 
naries, or  the  musings  by  the  fireside.  It  is  the  fact,  however  imperfect 
and  faulty  the  methods  have  been,  that  in  India  and  Africa  and  the 
Islands  of  the  Seas,  the  blind  have  been  made  to  see,  and  the  deaf  to 
hear;  the  lepers  have  been  cleansed,  and  the  lame  walk,  and  to  the  poor 
the  Gospel  is  preached.  Whatever  of  truth  is  vital  in  the  Christian 
consciousness  to-day  is  there  because  of  what  our  eyes  have  seen  and 
our  ears  heard  and  our  hearts  felt  as  to  the  transforming  and  uplifting 
power  of  the  Gospel  of  God's  love  for  all  mankind. 

2.  Again,  it  is  missions  that  ha.ve  awakened  a  courage  that  dares  to 


94  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

obey  the  truth  we  profess.  The  cure  for  that  which  is  imperfect  in  the 
missionar}'  enterprise  is  not  less  missions  but  more.  The  lofty  heroism 
displayed  in  missionary'  annals,  the  inspiring  lives  which  have  been 
given  in  the  spirit  of  utter  self-effacement  in  the  cause  of  humanity  and 
of  God  —  these  are  the  incentives  that  stimulate  the  Christian  con- 
sciousness of  to-day  to  a  more  complete  and  implicit  obedience  to  mission 
work.  Not  words,  but  deeds;  not  preaching,  but  doing;  not  passive 
lives,  but  whole-hearted  loyalty,  are  the  evidences  of  the  genuineness  of 
our  religion. 

3.  Again,  it  is  missions  that  are  responsible  above  all  else  for  that 
most  splendid  sign  of  our  times,  the  divine  passion  for  humanity.  In 
countless  ways  the  Christian  consciousness  of  our  age  is  seeking  to 
translate  its  faith,  its  hope,  and  its  love  into  concrete  terms  of  practical 
helpfulness.  We  have  not  solved  all  the  problems  of  our  generation, 
and  yet  hope  lies  in  the  fact  that  we  are  becoming  more  keenly  conscious 
of  the  problems  that  face  us  and  of  what  is  involved  in  them ;  that  we 
are  asking  ourselves  more  earnestly  than  ever  before  what  can  we  do  to 
right  the  wrong,  to  replace  injustice  with  justice,  to  bridge  the  gulfs 
that  now  separate  men  and  nations.  No  one  can  read  the  great  mission- 
ary biographies,  no  one  can  become  at  all  conversant  with  the  great  work 
of  missionary  enterprises  in  aU  parts  of  the  world,  without  feeling  his 
soul  stirred  with  a  passion  divine  to  have  some  real  part  in  God's  great 
work  of  bringing  men  into  fellowship  with  Himself. 

The  vital  faith  to  believe  the  truth,  the  courage  that  dares  to  obey  the 
truth,  and  that  divine  passion  for  men  that  will  not  rest  until  all  the 
world  shall  know  the  truth  lead  us  into  the  secret  of  spiritual  power,  for 
in  this  way  alone  are  we  vitally  linked  to  Him  who  said :  "I  am  the  way, 
the  truth,  and  the  life." 


HOW  FAR  SHOULD  THE  MINISTER  TEACH  IN  THE 

PULPIT  THE  HISTORICAL  CHARACTER  OF 

THE  SACRED  SCRIPTURES? 

HARLAN  CREELMAN,  Ph.  D. 

PROFESSOR   CONGREGATIONAL   COLLEGE,    MONTREAL,    CANADA 

This  question,  as  thus  expressed,  imphes  at  least  three  things: 
First,  that  the  view  of  the  historical  character  of  the  Scriptures  is  the 
true  one,  viz.,  that  the  Bible,  as  the  record  of  divine  revelation,  has  also 
an  historical  background ;  that  while  it  is  a  divine  book,  containing  the 
Word  of  God,  it  is  at  the  same  time  most  closely  interlinked  with  the 
progress  of  a  particular  people ;  that  it  is  not  simply  related  to  certain 
circumstances  belonging  to  one  particular  age,  but  is  the  outgrowth  of 
various  periods  and  reflects  different  historical  conditions;  in  a  word, 
that  the  Bible  has  behind  it  a  history  with  which  it  is  intimately  con- 
nected. In  so  far,  therefore,  as  this  fact  is  overlooked  in  any  treatment 
of  the  Bible,  in  so  far  will  that  study  be  deficient.  Second,  that  Christian 
congregations  are  in  need  of  such  instruction.  With,  of  course,  many 
notable  exceptions,  to  the  average  man  and  woman  the  Bible  is  the 
Bible.  A  verse  or  passage  has  pretty  much  the  same  significance  wher- 
ever found,  and  little  if  any  thought  or  attention  is  given  to  its  historical 
setting.  The  difference  between  such  a  view  of  the  Bible  and  that  of  the 
minister  who  approaches  it  from  the  historical  standpoint  is  great.  On 
account  of  ignorance  of  this  point  of  view,  people  are  likely  to  hold  crude 
or  false  conceptions  of  the  truth,  or  they  are  liable  to  become  the  prey 
of  fantastic  or  arbitrary  cults,  claiming  Biblical  authority  and  sanction, 
of  which  every  age  furnishes  illustrations.  Third,  that  the  minister  is 
under  obligation  to  meet  this  need  by  instructing  his  people  on  this  im- 
portant truth  from  the  pulpit.  It  implies  that  in  addition  to  whatever 
teaching  can  be  given  on  this  subject  in  the  Sunday  school,  in  the  young 
people's  society,  or  the  pastor's  training  class,  though  it  be  ever  so  com- 
prehensive and  high  m  quality,  the  pulpit  also  has  a  part  to  do;  and 
that  this  is  not  simply  permissible,  but  is  incumbent  upon  the  minister 
as  a  part  of  his  duty.  For  to  mention  but  one  reason ,  the  different  organ- 
izations just  referred  to  reach  only  parts  of  a  congregation. 

The  essential  question  for  discussion  is  Jiow  far  such  teaching  should 
be  given  in  the  pulpit. 

Now,  the  minister  who  accepts  the  historical  view  of  the  Scriptures 
will  naturally  desire  to  have  his  people  share  in  his  knowledge  as  fully 

95 


96  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

and  as  speedily  as,  it  seems  to  him,  it  can  be  most  advantageously  done. 
How  far  he  will  teach  this  truth  in  the  pulpit  must  be  determined  by  at 
least  two  important  facts. 

The  first  of  these  is  a  consideration  of  the  object  of  the  pulpit  itself. 
Its  office  is  a  twofold  one,  viz.,  to  furnish  inspiration  to  the  moral  and 
spiritual  natures  of  men,  and  to  impart  truth :  in  a  word,  to  quicken  and 
to  instruct.  Of  the  two,  of  course,  the  first  is  the  most  essential,  for 
countless  men  and  women  have  lived  in  whose  characters  the  fruits  of 
the  divine  spirit  have  abovmded,  whose  religious  education  has  been 
very  deficient.  And  on  the  other  hand,  it  is  possible  to  be  well  instructed 
on  religious  subjects,  including  the  historical  character  of  the  Scriptures, 
and  yet  be  lacking  in  moral  and  spiritual  quickening.  There  is  reason, 
therefore,  for  those  who  are  jealous  of  the  interests  of  the  one  or  the 
other  of  these  offices  of  the  pulpit.  And  yet  neither  should  be  regarded 
as  exclusive  of  the  other  or  antagonistic.  Both  should  work  in  harmony ; 
teaching  supplementing  the  work  of  moral  and  spiritual  inspiration. 

How  far  the  historical  character  of  the  Scriptures  should  be  taught 
in  the  pulpit  must  be  determined,  then,  in  part,  by  this  relationship.  If 
this  subject  ought  not  to  be  ignored  by  the  minister,  no  less  true  is  it,  on 
the  other  hand,  that  it  is  not  the  main  theme  of  the  pulpit.  It  is  an  im- 
portant subject,  but,  after  all,  a  subordinate  one. 

The  second  fact  to  be  taken  into  consideration  is  the  character  of  the 
congregation.  Congregations  have  their  individuality  as  well  as  persons. 
They  differ  in  their  constituency,  culture,  past  training,  tastes  and  ideals. 
Some  are  reluctant  to  have  a  subject  of  this  character  treated  in  the 
pulpit,  either  because  they  consider  "purely  spiritual  themes"  the  only 
legitimate  ones,  or  because  they  are  suspicious  of  such  conceptions  of  the 
Bible.  Those  who  need  the  most  instruction  may  not  unlikely  be 
those  the  least  conscious  of  it,  or  the  least  desirous  of  it.  To  disregard 
this  fact  by  attempting  tmwisely  to  force  the  subject  upon  their  attention 
would  most  likely  simply  intensify  the  suspicion  or  antagonism,  and  so 
defeat  the  end  desired.  Such  cases  need  to  be  dealt  with  with  the 
greatest  amovmt  of  tact.  Ways  and  means  must  be  devised,  and 
advantage  taken  of  favorable  opportunities.  Such  instruction  must  be 
given,  but  it  must  be  given  judiciously. 

In  view  of  these  facts,  it  seems  obvious  that  in  attempting  an  answer 
to  this  question,  one  cannot  lay  down  any  hard  and  fast  rules,  but  rather 
outline  a  general  guiding  principle.  The  preacher  who  accepts  the 
historical  view  of  the  Scriptures  and  the  members  of  his  congregation 
who  know  little  or  nothing  of  it  both  believe  in  the  Bible  as  the  supreme 
book  of  moral  and  religious  instruction.     The  former  not  only  believes 


THE  HISTORICAL  CHARACTER  OF  THE  SCRIPTURES       97 

that  his  way  of  approaching  the  Bible  is  the  true  one,  but  also  that  it  is 
essential  to  understand  most  intelligently  that  moral  and  spiritual  teach- 
ing. Some  such  principle,  therefore,  as  this  may  be  laid  down :  that  the 
pulpit  should  teach  the  historical  character  of  the  Scriptures,  so  far  as 
such  instruction  will  most  judiciously  help  to  make  more  interesting, 
clearer,  and  more  impressive  their  religious  contents.  In  other  words, 
such  teaching  should  be  given  so  jar  as  it  will  have  a  positive  and  direct 
bearing  on  the  work 'of  inspiration  and  edification. 

This  will  naturally  rule  out  of  the  pulpit  certain  kinds  of  teaching. 
The  pulpit  is  not  the  place  for  a  scientific  treatise  or  essay  on  Biblical 
Introduction,  however  accurate  it  may  be,  or  however  much  a  congre- 
gation may  be  lacking  such  information.  To  the  congregation  with  its 
soul-hunger  asking  for  "bread"  there  should  something  more  be  given 
than  "a  stone."  In  harmony  with  the  historical  standpoint  the  pulpit 
should  always  be,  but  it  is  not  the  place  for  laboratory  work.  The 
shrewd  and  witty  remark  of  one  of  my  theological  professors  is  to  the 
point  here:  "If  you  would  scatter  your  congregation,  be  scientific." 

In  applying,  then,  the  principle  given  above,  I  am  mclined  to  the 
view  that  such  teaching  can  be  given  from  the  pulpit  to  a  large  extent 
most  helpfully  indirectly  and  incidentally,  by  a  careful  and  faithful  use 
of  different  means  and  methods  already  familiar.  Let  us  now  consider 
some  of  these  ways  as  related  to  our  principle. 

1.  The  historical  character  of  the  Scriptures  can  be  taught  in  the 
pulpit  by  implication .  This  is  one  of  the  indirect  methods,  and  there  can 
be  no  question  that  it  is  a  legitimate  and  conservative  way,  and  that  the 
pulpit  can  go  at  least  as  far  as  that.  It  may  seem,  however,  to  some 
very  remote  in  its  bearing  upon  our  subject  or  too  self-evident  to  call  for 
any  notice.  But  in  view  of  the  fact  that  the  historical  character  of  the 
Scriptures  is  often  disregarded  by  the  preacher,  I  maintain  that  it  would 
be  of  no  small  educational  value  to  any  congregation,  if  its  minister 
should  always  respect  the  historic  point  of  view. 

2.  Again,  the  minister  often  has  an  opportunity  of  teaching  the  his- 
torical character  of  the  Scriptures  incidentally  in  explaining  from  the 
pulpit  Biblical  passages  or  doctrines,  which  may  be  more  or  less  obscure 
or  difticult.     As  illustrations  of  this,  consider  the  following: 

a.  There  are  found,  especially  in  the  early  Biblical  narratives, 
marked  anthropomorphic  representations,  such  as  God  shuttmg  the 
door  of  the  ark  (Gen.  vii:i6b);  smelling  the  savor  of  the  sacrifice  (Gen. 
viii  :2i) ;  taking  off  the  wheels  of  Pharaoh's  chariots  (Ex.  xiv  :2  5) ;  Moses 
seeing  an  appearance  of  God  (Ex.  xxx:23),  etc.,  which  stand  in  contrast 
to  the  lofty  conception  of   God  as  a  spirit  (Jno.  iv:24;  cf.  Isa.  xxxi:3). 


98  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

whom  no  man  hath  seen  at  any  time  (Jno.  i  :i8).  Now,  if  such  different 
representations  should  come  up  for  consideration  in  the  pulpit  on  any 
occasion,  an  opportunity  would  thereby  be  furnished  for  emphasizing 
the  historical  character  of  the  Scriptures.  For  a  part  at  least  of  the 
explanation  of  these  two  divergent  points  of  view  is  the  difference  of  his- 
torical setting. 

b.  Notice,  again,  a  more  striking  way  in  which  this  conception  of  the 
Bible  may  be  taught,  in  considering  examples  of  defective  morality  and 
defective  moral  expressions  in  the  Old  Testament,  which  so  many  find 
stumbling-blocks  to  their  faith,  because  of  their  ignorance  of  the  histor- 
ical character  of  the  Scriptures.  Here  the  minister  is  on  safe  and  con- 
servative groimd,  having  the  clear  warrant  of  Jesus:  "Ye  have  heard 
that  it  was  said.  An  eye  for  an  eye,  and  a  tooth  for  a  tooth ;  but  I  say 
unto  you,  Resist  not  him  that  is  evil :  but  whosoever  smiteth  thee  on  thy 
right  cheek,  turn  to  him  the  other  also  (Matt,  v  :38f ;  cf .  also  the  other 
illustrations  of  the  chapter).  In  like  manner,  He  called  attention  to  the 
defective  morality  of  the  Mosaic  legislation,  as  in  the  instance  of  divorce 
(Matt.  xix:8;  cf.  Mk.  x:5).  Now,  in  this  distinction  which  Jesus  made 
between  His  own  teaching  and  standards,  on  the  one  hand,  and  the  moral 
and  spiritual  precepts  and  sanctions  of  earlier  periods  of  revelation  on 
the  other,  is  f  oimd  His  clear  recognition  of  the  historical  character  of  the 
Scriptures.  Jesus  approached  the  Hebrew  Scriptures  from  the  historic 
point  of  view.  The  acts  and  the  teaching  of  the  earlier  ages  must  be 
judged,  then,  from  the  noonday  light  of  the  life  and  teaching  of  Christ. 
The  moral  and  spiritual  teaching  of  the  Bible  is  not  all  on  the  same  plane, 
but  reflects  the  different  periods  of  history  as  the  mind  and  will  of  God 
were  becoming  more  clearly  apprehended  imtil  the  commg  of  Christ. 
Two  results  would  thus  be  accomplished  by  treating  such  expressions 
and  acts  in  this  way  from  the  pulpit :  first,  the  giving  of  a  true  explanation 
to  them ;  and  secondly,  the  incidental  but  none  the  less  important  service 
of  teaching  the  historical  character  of  the  Bible. 

c.  Further,  in  treating  any  of  the  great  Biblical  doctrines  and  themes, 
this  conception  of  the  Bible  can  be  taught  incidentally.  Not  only  is 
there  an  opportunity  here  of  bringing  out  this  view  of  the  Scriptures, 
but  it  seems  scarcely  possible  to  discuss  any  of  its  great  themes  from  any 
other  standpoint  in  a  satisfactory  manner. 

Take,  for  example,  the  problem  of  suffering,  a  subject  always  of  vital 
interest  to  any  congregation,  whether  taken  up  in  the  pulpit  from  the 
New  Testament  point  of  view,  or  from  that  of  the  Old  Testament  (as, 
for  instance,  its  discussion  in  the  book  of  Job,  where  divergent  views  are 
set  forth  by  the  different  speakers).     Now,  in  order  to  treat  this  subject 


THE  HISTORICAL  CHARACTER  OF  THE  SCRIPTURES      99 

from  the  Biblical  standpoint  in  any  thoroughgoing  way,  one  would 
have  to  consider  the  variant  views  and  the  development  of  the  Biblical 
teaching.  In  other  words,  it  would  have  to  be  discussed  from  the  his- 
toric standpoint,  and  this  would  involve  the  teaching  of  the  historical 
character  of  the  Scriptures.  And  this  holds  good,  however  much  phil- 
osophical discussion  may  enter  into  the  minister's  elucidation  of  the 
theme. 

Or,  as  a  better  illustration,  consider  the  doctrine  of  the  Messianic 
hope  in  the  Old  Testament,  where  there  is  such  diversity  in  unity; 
where  the  ideals  and  figures  dififer  to  such  an  extent,  reflecting  so  closely 
the  historical  conditions  of  the  Jewish  people.  Here,  again,  an  adequate 
treatment  of  this  subject  from  the  pulpit  would  of  necessity  bring  into 
consideration  the  historical  character  of  the  Scriptures.  And  what  is 
true  in  these  instances  holds  good  in  the  discussion  of  any  other  Biblical 
doctrine. 

3.  Take,  again,  the  common  expository  method  of  preaching,  as 
related  to  our  theme.  Now,  the  value  of  the  historic  point  of  view  in 
this  method  of  preaching  is  obvious  enough.  As  an  illustration,  consider 
an  expository  discourse  or  series  on  one  of  the  prophetic  writings.  Here 
is  a  portion  of  the  Scriptures  abounding  in  valuable  and  suggestive 
homiletical  material,  which  the  historical  method  of  interpretation  has 
brought  forth  from  its  obscurity  and  given  to  it  a  new  interest  and 
meaning.  The  prophets  from  this  point  of  view  appear  as  living  men, 
and  their  writings  throb  with  interest  and  life.  Now,  the  only  way  to 
make  a  congregation  realize  that  fact  is  to  show  the  essential  and  inti- 
mate relation  of  those  writings  to  the  times  in  which  they  were  uttered, 
i.  e.,  by  the  aid  of  the  historical  method  of  interpretation.  The  eighth 
centur>'  prophets,  for  instance,  can  only  be  satisfactorily  understood  and 
expounded  from  the  eighth  century  standpoint.  And  in  this  way  the 
wealth  of  moral  and  spiritual  teaching  with  which  these  writings  abound 
can  be  most  clearly  set  forth,  and  the  historical  character  of  the  Scrip- 
tures be  taught  at  the  same  time  in  a  striking  way. 

Or,  if  one  is  expounding  a  New  Testament  writing,  as  one  of  the 
Pauline  epistles,  the  same  fact  can  be  exemplified. 

Now,  in  some  such  ways  as  these,  though  they  are  incidental  and 
somewhat  indirect,  the  pulpit  can  do  much  to  teach  this  conception  of 
the  Scriptures,  if  it  is  judicious  and  alert  in  taking  advantage  of  timely 
occasions.  Surely,  as  far  as  this,  the  pulpit  can  legitimately  go,  and  I 
believe  that  much  greater  use  could  profitably  be  made  of  these  methods 
by  those  who  are  desirous  of  instructing  their  congregations  in  this  truth 
respecting  the  Scriptures. 


loo  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

The  advantage  of  applying  the  prmciple  of  guidance  outlined  in  this 
paper,  in  the  ways  which  have  been  mentioned,  are  apparent.  Such 
teaching  is  along  conservative  and  constructive  lines ;  it  meets  the  con- 
gregation on  its  own  ground  of  information  and  aims  by  degrees  to 
familiarize  it  with  this  truth  of  the  Scriptures.  By  provoking  the  spirit 
of  inquiry,  the  way  is  prepared  for  further  instruction.  This  fact  seems 
clear,  that  a  congregation  which  has  been  so  taught  cannot  fairly  plead 
ignorance  of  the  historical  character  of  the  Scriptures ;  and  if  in  a  more 
direct  way  this  subject  is  treated  in  the  pulpit,  it  cannot  honestly  be 
designated  as  a  new  and  startling  doctrine. 

To  suggest  that  incidental  and  indirect  ways  of  teaching  this  view 
of  the  Scriptures  should  be  used  to  a  large  extent  by  the  pulpit  is  not  to 
affirm  that  this  is  the  only  method  which  can  be  employed,  or  as  far  as 
it  can  go.  Something  more  may  be  done  for  congregations  which  are 
acquainted  to  some  extent  with  this  point  of  view.  An  occasional  dis- 
course, or  a  series  even,  in  which  this  subject  is  taken  up  directly  can  be 
given  to  advantage ;  always,  of  course,  with  the  aim  of  emphasizing  the 
value  of  this  view  of  the  Scriptures  as  an  aid  to  interpretation,  by  the 
light  it  throws  on  what  is  obscure,  or  what  is  likely  to  be  misunderstood, 
or  what  may  be  proving  stumbling-blocks  to  faith.  Such  teaching  will 
not  only  be  direct  but  also  positive  as  a  help  in  grasping  more  intelli- 
gently and  fully  the  moral  and  spiritual  contents  of  the  Bible. 

It  is,  then,  not  in  a  reluctant  or  half-hearted  spirit  that  the  minister 
should  take  up  this  subject.  In  view  of  the  general  advance  in  religious 
education  and  interest  in  it,  there  is  a  call  for  the  treatment  of  this  topic 
in  a  larger  number  of  our  pulpits.  It  has  long  ceased  to  be  simply  an 
academic  subject.  Our  leading  religious  weeklies  and  magazines 
assume  and  teach  this  conception  of  the  Scriptures.  Our  best  Sunday- 
school  helps  are  falling  into  line  with  it.  Congregations  are  becoming 
rarer  in  which  there  is  not  at  least  a  nucleus  which  knows  something  of 
this  view.  By  both  indirect  and  direct  methods  of  presenting  the  his- 
torical character  of  the  Scriptures,  the  pulpit  should  seek  to  meet  this 
spirit  of  inquiry  and  growing  intelligence,  and  direct  it  to  the  highest 
moral  and  spirituaPends. 


THE  BIENNIAL  SURVEY  OF  SUNDAY-SCHOOL  PROGRESS 

REV.  E.  MORRIS  FERGUSSON 

GENERAL  SECRETARY  OF  THE  NEW  JERSEY  SUNDAY-SCHOOL  ASSOCIATION,  NEWARK, 

NEW  JERSEY 

The  progress  achieved  within  the  last  two  years  by  that  division  of 
the  Sunday-school  world  which  this  association  may  fairly  be  said  to 
represent  is  too  diffuse,  too  intangible,  and  too  imperfectly  related  to 
any  known  statistical  inquiries,  to  be  exactly  set  down  in  figures  and 
comparisons.  We  can  neither  start  from  a  well-defined  point  of  attain- 
ment in  the  past,  nor  arrive  at  an  ascertained  condition  in  the  present. 
Pending  the  establishment  by  this  association  of  a  bureau  of  adequate 
and  definite  information  as  to  Sunday-school  progress  —  a  bureau  whose 
operation  would  be  continuous  and  cumulative,  and  whose  annual  re- 
ports would  serve  as  bases  of  measurement  for  the  growth  of  the  follow- 
ing year  —  the  most  that  can  fairly  be  expected  of  such  a  paper  as  this 
is  to  note  such  present  facts  and  tendencies  as  seem  to  indicate  progress 
in  the  fields  they  typify.  If  then  we  are  able  to  go  farther  and  inquire 
what  Sunday-school  progress  is,  and  what  the  present  indications  of 
progress  mean,  it  may  be  that  we  can  lay  a  basis  for  a  forecast  of  Sunday- 
school  progress  in  the  future. 

In  classifying  such  of  the  facts  indicative  of  progress  as  can  be  here 
considered,  we  may  begin  with: 

I.  Numerical  progress  —  the  planting  and  enlargement  of  Sunday 
schools. 

By  far  the  greatest  bulk  of  our  information  here  must  come  from  the 
International  Sunday-School  Association,  which  aims  to  represent  com- 
pletely the  Protestant  evangelical  denominations  of  North  America  and 
its  related  islands.  Its  last  figures*  (June,  1905)  show,  for  its  whole 
field,  154,593  Sunday  schools,  with  over  a  million  and  a  half  of  ofiicers 
and  teachers,  over  twelve  million  scholars,  and  a  total,  including  the 
non-attending  home  department  members,  of  over  fourteen  millions. 
The  general  secretary,  ]VIr.  Marion  Lawrance,  writes  under  recent 
date:  "The  talk  of  numerical  increase  is  in  the  air  wherever  I  go.  I 
hear  more  about  it  than  I  have  usually  been  hearing."  Judging  by  the 
reports  from  some  typical  portions  of  the  field,  there  is  a  steady  increase 

*The  Development  of  the  Sunday  School:  Official  Report  of  the  Eleventh  International  Sunday 
School  Convention,  Toronto,  June  23-27,  1905.  W.  N.  Hartshorn,  Boston,  Mass.  Pages  669-676. 
The  exact  figures  are:  Officers  and  teachers,  1,552,473;  scholars,  12,167,127;  total,  including  home 
department  members,  14,168,305. 

lOI 


I02  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

each  year,  but  a  relative  fallino;  off  as  compared  with  the  growth  in  popu- 
lation. 

The  same  report  gives  the  Sunday-school  figures  of  the  world  as: 
Sunday  schools,  262,131;  teachers,  2,426,888;  scholars,  22,739,323; 
total,  25,614,916. 

The  absence  of  any  machinery  for  gathering  the  facts  as  to  Sunday- 
school  population  and  increase  in  the  numerous  and  important  bodies 
not  included  in  these  statements  leaves  us  without  exact  information  as 
to  the  field  as  a  whole,  either  in  the  United  States,  the  North  American 
continent,  or  the  world.  We  have  every  reason  to  believe  that  the  slow 
but  steady  numerical  increase  reported  from  the  evangelical  bodies  is 
also  true  of  the  liberal  denominations,  the  Roman  Catholic  Sunday 
schools,  and  the  enterprising  and  thorough  Sunday-school  instruction 
of  the  Jews. 

In  the  matter  of  Sunday  school  missionary  effort,  the  American 
Sunday  School  Union,  the  Baptists,  the  Congregationalists,  the  Presby- 
terians and  doubtless  other  bodies,  have  each  a  large  force  of  mission- 
aries in  the  American  field,  while  most  of  the  other  denominations  are 
covering  their  territory  in  other  and  characteristic  ways ;  and  the  record 
of  new  Sunday  schools  established,  renewed,  and  supervised  into  self- 
maintenance,  usually  into  church  life,  does  not  slacken.  Educationally, 
this  work  is  necessarily  extremely  crude ;  but  as  a  force  in  the  religious 
history  of  the  nation  its  significance  is  profound ;  and  its  phenomena, 
its  apparatus,  and  its  possibilities  are  worthy  the  close  and  sympathetic 
attention  of  the  friends  of  religious  education. 

Our  second  set  of  facts  will  concern : 

2.  Organic  progress ;  or,  growth  and  betterment  in  the  organizations 
which  have  to  do  with  the  life  of  the  Sunday  school.  This  portion  of 
our  survey  is  cheering  indeed. 

Beginning  with  the  Religious  Education  Association,  it  has  main- 
tained and  extended  its  activities,  and  has  continued  to  regard  its  depart- 
ment of  Sunday  schools  as  one  of  the  most  significant.  Its  ofl&ce  is 
becoming  an  influential  bureau  of  information.  The  secretary  writes : 
"  During  the  past  year  there  has  been  a  steady  and  rapid  increase  in  the 
number  of  inquiries  we  receive  as  to  methods  of  grading  schools,  plans 
for  training  teachers,  correlating  the  work  of  the  Sunday  school  to  the 
work  of  the  public  school, the  home,  etc.;  curricula  for  graded  schools, 
for  training  classes,  for  men's  classes,  and  for  adult  classes ;  as  to  suitable 
text-books ;  as  to  manual  methods  and  kindergarten  methods.  These 
inquiries  come  not  only  from  our  members  but  from  people  everywhere 
in  the  Sunday-school  world."     The  secretary  adds  that  inquiries  have 


BIENNIAL  SURVEY  OF  SUNDAY-SCHOOL  PROGRESS      103 

also  been  made  concerning  paid  superintendents,  and  concerning  men 
competent  to  supervise  grading  and  grade  curricula  over  more  or  less 
extended  fields.  Such  an  information-center,  developed  along  lines 
indicated  by  these  voiced  needs,  is  in  itself  both  a  justification  of  exist- 
ence and  a  plea  for  increase.  Let  us  build  up  the  headquarters  force 
of  the  Religious  Education  Association. 

These  and  other  activities  of  the  Association  for  the  Sunday-school 
cause  will  no  doubt  be  duly  and  officially  reported  to  the  convention; 
and  for  the  labors  of  all  its  officers  and  representatives  in  this  behalf 
the  thanks  of  the  Sunday-school  world  are  due. 

Next,  we  note  the  progress  of  the  International  Sunday  School  Asso- 
ciation. When  our  last  convention  assembled,  the  officers  of  that  body 
were  preparing  for  the  eleventh  international  Sunday-school  convention 
at  Toronto,  June  23  to  27,  1905.  At  that  convention  there  were  en- 
rolled,* with  the  speakers,  1,983  duly  chosen  and  accredited  delegates 
from  sixty  of  the  constituent  state,  territorial,  provincial,  and  insular 
Sunday-school  associations;  and  twenty-eight  of  these  delegations 
reached  their  full  quota.  The  convention  was  more  than  ordinarily 
representative  of  its  vast,  democratic,  and  well  organized  constituency; 
and,  like  its  predecessor  at  Denver  a  triennium  before,  it  faithfully 
reflected  the  jealous  suspicion  with  which  the  large  majority  of  that 
constituency  still  views  any  encroachment  upon  the  universality  of  the 
ungraded  International  lesson. 

At  Toronto  the  lesson  committee  renewed  their  recommendation  of 
an  optional  advanced  course,  and  gave  reasons  therefor.  The  vote 
stood,  617  to  reject  the  recommendation  against  601  to  sustain  it;  but 
the  leader  of  the  opposition,  a  little  later,  moved  to  reconsider  and  grant 
the  request ;  and  this  passed  unanimously,  amid  much  rejoicing.  Pur- 
suant to  this  action  the  lesson  committee  has  now,  after  much  considera- 
tion and  one  or  two  withdrawals,  issued  its  specifications  for  three  years 
of  advanced  Bible  study,  giving  forty  lessons  each  on  The  Teachings  of 
Jesus,  The  Life  and  Letters  of  Paul,  and  The  Early  Old  Testament 
Prophets.  Just  what  use  the  lesson  publishers  and  the  Sunday  schools 
will  make  of  these  specifications  is  not  yet  clear. 

The  making  of  lesson  selections,  however,  is  but  an  incident  in  the 
work  of  the  International  Association.  Its  recent  progress  is  set  forth 
in  a  bulletinf  issued  by  its  general  secretary.  There  are  now  seven 
secretaries  available  for  field  work,  with  six  others  arranged  for.  Adding 
the  work  of  the  state  and  provincial  auxiliaries,  which  employ  about 

♦The  Development  of  the  Sunday  School,  p.  702. 

t " News-Letter  No.  5,  November,  1906."     Marion  Lawrance,  Toledo,  Ohio. 


I04  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

150  general  secretaries  and  department  superintendents,  besides  a  large 
amount  of  office  help,  the  force  of  professional  Sunday-school  workers 
laboring  for  the  unifying  and  upbuilding  of  the  field  is  seen  to  be  impos- 
ing. Nor  are  these  labors  vain ;  for  in  nearly  every  quarter  of  the  wide 
field  the  hunger  for  new  and  better  methods  is  keen,  and  those  statistics 
which  relate  to  method  tell  of  steady  advance. 

Under  the  consecrated  leadership  of  Chairman  W.  N.  Hartshorn, 
the  executive  committee  of  the  International  Association  proposes  to 
maintain  an  efficient  departmental  organization  for  every  proper  depart- 
ment of  Sunday-school  activity,  and  now  has  secretaries  in  charge  of 
elementary  Sunday-school  teaching  and  of  teacher-training  and  adult 
class  work,  with  several  other  departments  projected,  and  an  immense 
aggregate  of  local  departmental  organization  under  its  auxiliaries. 
It  is  also  effectively  reaching  out  after  its  more  distant  fields,  and  at 
present  has  one  secretary  in  Mexico,  another  touring  the  West  Indies 
to  complete  the  admirable  work  of  its  commission  sent  a  year  ago, 
another  in  the  sparcely  populated  Northwest,  with  two  more  soon  to 
begin  work  there,  four  competent  negro  secretaries  organizing  not 
Sunday  schools  but  Sunday-school  organizations  among  the  negro  popu- 
lations in  the  South,  and  a  white  secretary  for  the  South  soon  to  enter 
the  field;  while  an  honorary  commissioner  is  in  Japan,  preparing  the 
field  there  for  independent  organization.  In  this  more  than  continental 
undertaking,  whose  conscientious  decentralization  and  fostering  of  local 
initiative  and  control  is  as  noteworthy  as  the  imperial  sweep  of  its  plans, 
the  advance  since  the  forces  were  numbered  at  Toronto  is,  as  the  general 
secretary  truly  says,  phenomenal. 

The  Sunday  School  Federation  of  the  Protestant  Episcopal  Church, 
while  representing  schools  whose  statistics  are,  wherever  possible, 
included  in  the  International  figures,  has  nevertheless  a  distinct  field 
and  a  separate  record.  From  the  Bulletin*  of  the  New  York  Sunday 
School  Commission  may  be  gleaned  a  story  of  rapid  advance  in  diocesan 
and  inter-diocesan  organization,  the  formulation  of  a  subject-graded 
curriculum  intended  to  represent  modern  educational  principles,  the 
creation  of  a  remarkably  complete  and  varied  apparatus,  and  the  spread 
of  enthusiasm  and  high  pedagogic  ideals  among  the  Sunday  schools  of 
the  Episcopal  Church  with  a  rapidity  and  to  a  degree  that  challenges  the 
admiration  of  every  observer. 

Every  denomination,  in  fact,  has  made  more  or  less  progress  in  its 
Sunday-school  activities.  As  publishers  of  lesson-helps,  they  have 
improved  their  product  both  in  appearance  and  in  pedagogic  merit. 

*The  Sunday  School  Commission  Bulletin.     Quarterly,  416  Lafayette  Street,  New  York. 


BIENNIAL  SURVEY  OF  SUNDAY-SCHOOL  PROGRESS      105 

The  work  of  some  successful  lesson-writers  is  now  syndicated  and  thus 
made  to  benefit  a  wider  circle.  The  Sunday-school  secretaries  are 
vigilantly  noting  the  needs  of  their  fields  and  leading  their  conservative 
forces  in  the  direction  of  educational  reform.  Under  the  pressure  of  a 
more  and  more  insistent  public  demand,  even  the  theological  seminaries 
are  making  progress  in  attention  to  Sunday-school  work;  and  many 
brief  lecture-courses  by  recognized  Sunday-school  speakers  have  been 
admitted  to  their  overcrowded  calendars  during  this  and  recent  seasons ; 
while  one  (Southern  Baptist,  Louisville,  Ky.)  has  installed  a  professor 
of  Sunday-school  methods,  and  others  have  continued  their  extension 
courses  and  other  evidences  of  practical  interest  in  the  Sunday-school 
problem. 

The  labors  of  such  a  bureau  of  information  as  was  wished  for  at  the 
outset  of  this  paper  would  enable  us,  undoubtedly,  to  chronicle  like 
progress  in  the  many  other  forms  of  organized  Sunday-school  effort  in 
this  and  other  lands. 

The  third  division  of  Sunday-school  progress  may  be  styled:  Spe- 
cific progress  —  progress  in  respect  to  specific  phases  of  Sunday-school 
service,  which  we  may  broadly  classify  as,  Extension,  Organization,  and 
Material. 

c.  Extension.  Whatever  brings  the  influence  of  the  Sunday  school 
to  bear  upon  a  wider  circle  of  individuals  must  be  counted  as  a  mark  of 
progress,  not  only  for  the  work  in  itself,  but  also  for  the  reflex  gains  to 
the  Sunday  school  proper.  Hence  we  note  with  satisfaction  the  statis- 
tical indications  that  those  ingenious  and  happy  devices,  the  homedepart- 
ment  and  the  cradle  roll,  continue  to  make  substantial  progress,  relating 
many  added  thousands  each  year  to  the  Sunday  school  through  par- 
ticipation in  home  Bible  study  and  the  joint  interest  of  parents  and 
school  in  the  spiritual  watch-care  of  the  baby. 

h.  Organization.  The  Sunday  schools  appear  to  be  moving  toward 
more  efiicient  forms  of  departmental  and  class  organization.  In  an 
organism  whose  activities  are  so  largely  habitual,  impulsive  —  one  might 
almost  say  sub-conscious  —  every  influence  that  tends  to  guide  the 
teacher's  work  into  more  wisely  chosen  channels  of  eff'ort,  and  to  group 
hitherto  separate  movements  into  form  and  plan,  is  great  gain.  Hence 
the  tendency  to  seek  a  graded  or  at  least  a  departmental  form  of  organ- 
ization, noticeable  at  every  center  where  inquiries  from  superintendents 
and  pastors  are  received,  must  be  counted  progressive,  apart  entirely 
from  the  question  as  to  how  far  these  departments  and  grades  are  really 
teaching  things  worth  while.  Thanks,  largely,  to  the  vigorous  admin- 
istration of  the  International  Association's  department  of  elementary 


io6  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

work,  under  its  able  secretary,  Mrs.  J.  Woodbridge  Barnes  and  her 
numerous  coadjutors,  a  standardizing  of  the  elementary  departments  of 
the  Sunday  schools  has  largely  been  effected,  under  these  names  and 
ages:  Beginners',  three  to  five;  Primary,  six  to  eight;  Junior,  nine  to 
twelve.  Wherever  the  influence  of  organized  International  fellowship 
in  the  elementary  grades  is  felt,  the  Sunday-school  teachers  of  the 
younger  children  are  learning  to  classify  themselves  in  one  or  another 
of  these  departments,  to  make  use  of  standard  methods  and  material, 
to  move  for  the  graded  organization  of  their  Sunday  schools,  and  to 
identify  themselves  permanently  with  the  department  rather  than  with 
the  pupils  of  their  choice.  Graded  instruction,  in  summer  schools  and 
institutes,  is  being  provided  for  these  graded  teachers,  and  their  ideals 
and  needs  in  lesson  material  and  equipment  are  rising  with  notable 
rapidity.  In  like  manner,  the  secretary  of  the  New  York  Sunday 
School  Commission,  who  is  also  secretary  of  the  Federation  of  the 
Protestant  Episcopal  Church  in  the  United  States,  the  Rev.  William 
Walter  Smith,  M.  A.,  M.  D.,  reports  a  constant  accession  to  the  ranks  of 
Sunday  schools  adopting  a  graded  form  of  organization.  Forty-nine 
such  schools  are  listed  in  the  last  issue  of  The  Sunday  School  Commission 
Bulletin. 

Under  this  head  of  school  organization  must  also  be  placed  the 
widely  advertised  movement  for  the  more  effective  organizing,  enlarging, 
and  conducting  of  adult  classes.  It  is  not  strictly  a  "new  movement," 
or  the  burden  of  advocating  the  idea  of  a  self-governed  adult  class  of 
men  or  women  was  carried  for  years  before  by  Mr.  Marshall  A.  Hudson 
of  Syracuse,  and  has  been  brilliantly  exemplified  by  the  "Ailing  Class" 
of  Rochester,  New  York.  There  are  now  three  lesson  monthlies  pub- 
lished for  circulation  among  these  classes,  and  the  method-literature 
on  the  subject  is  voluminous.  Besides  the  national  organization  of  the 
Baraca  and  Philathea  classes,  other  affiliations  have  been  formed  more 
or  less  successfully ;  and  in  Illinois  and  New  York  the  state  Sunday- 
school  associations  have  for  several  years  adopted  the  work  as  a  depart- 
ment, with  other  states  and  provinces  falling  into  line.  The  Inter- 
national Association  has  recently  assigned  one  of  its  secretaries,  Mr. 
W.  C.  Pearce  of  Chicago,  to  the  leadership  of  its  part  of  the  movement, 
and  a  rapid  popularization  of  plans  and  methods  may  be  looked 
for. 

Here  also  we  must  note  the  progress  of  the  Sunday  schools  in  the 
work  of  teacher-training.  The  science  of  teacher-training  and  the 
development  of  ideal  materials  for  training-class  work  are  in  the  hands 
of  another  department  of  this  Association.     But  the  facts  of  progress 


BIENNIAL  SURVEY  OF  SUNDAY-SCHOOL  PROGRESS      107 

in  the  Sunday  schools  on  this  line  belong  here.  At  the  International 
Convention  of  1905,  not  long  after  our  last  convention,  Mr.  W.  C. 
Pearce  reported  thirty-four  thousand  enrolled  members  in  the  Sunday 
school  training-classes  of  the  International  field.  This  was  a  great 
advance  over  the  nine  thousand  reported  at  Denver  in  1902,  and  indi- 
cated a  substantial  increase  in  the  attention  given  to  the  subject  by  the 
subordinate  organizations.  In  September,  1906,  fifteen  months  later, 
the  thirty-four  thousand  had  swelled  to  fifty  thousand.  Pennsylvania 
alone  gave  a  diploma  last  year,  after  a  reasonably  exacting  written 
examination,  to  1005  graduates  from  its  more  than  five  thousand  en- 
rolled students.  Insignificant  as  these  statistics  may  seem  along- 
side the  million  and  a  half  teachers  in  service,  they  show  a  movement 
thpt  is  taking  hold  of  the  imaginations  and  ambitions  of  the  everyday 
workers  far  and  wide.  The  certificated  Sunday-school  teacher,  and 
the  waiting-list  of  graduated  applicants  for  teachers'  positions,  are 
destined  not  many  years  hence  to  be  regular  and  not  as  now  excep- 
tional. 

We  now  come  to  those  phases  of  specific  Sunday-school  progress 
which  relate  to  the  material  used  in  the  work  of  Sunday-school  instruc- 
tion. The  activity  of  those  engaged  in  the  creation  and  issue  of  graded 
lesson  material  has  been  great.  The  Journal  of  this  Association  has 
from  time  to  time  noted  the  development  by  this  Sunday  school  and 
that  of  its  own  independent  course  of  graded  lessons;  and  the  Associa- 
tion office  could  furnish  a  long  list  of  schools  known  to  be  experimenting 
and  perfecting  plans  and  even  publishing  printed  courses  more  or  less 
available  for  others'  use.  This  widespread  struggle  for  the  best,  by 
local  leaders  possessed  of  educational  initiative  and  so  supported  as  to  be 
able  to  work  clear  of  relationship  to  larger  and  more  popular  move- 
ments, is  of  most  happy  augury ;  and  it  is  high  time  that  the  result  of 
their  experimenting  be  gathered  for  the  use  of  all.  Let  this  Association, 
either  through  its  secretary,  or  through  the  executive  of  this  department, 
or  through  some  specially  appointed  committee,  address  itself  seriously 
to  the  task  of  procuring  samples,  reports,  curricula,  and  answers  to  a 
carefully  prepared  syllabus  of  questions,  from  every  Sunday  school 
known  to  have  done  original  work  in  the  creation  of  subject-matter,  or 
to  have  achieved  special  success  in  the  adaptation  of  some  new  teaching 
or  grading  plan.  Let  the  data  thus  secured  be  sifted  and  made  the 
basis  of  a  report  to  the  next  annual  session  of  this  department,  with  a 
view  to  the  standardizing  of  grade  material  and  method  as  rapidly  as 
the  scientific  correctness  and  practical  availability  of  the  matters  rec- 
ommended can  be  demonstrated  by  experience.     If  we  can,  even  to  a 


io8  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

small  degree,  arrive  at  unanimity  in  our  recommendations,  our  work 
will  be  felt  for  good  throughout  the  field. 

But  besides  these  laudable  efforts  at  independent  preparation  of 
adapted  lesson  material,  there  are  not  a  few  organized  movements  in  the 
same  direction.  At  least  one  denomination,  the  Congregational,  has 
issued  an  advanced  course  for  older  classes,  anticipating  the  utterance 
of  the  International  Lesson  Committee's  syllabus  of  advanced  lesson 
choices.  The  Sunday  School  Commission  already  referred  to,  has  a 
full  set  of  helps  for  a  subject-graded  course,  and  is  rapidly  introducing 
them.  The  American  Institute  of  Sacred  Literature  at  Chicago  is 
constantly  adding  to  its  fine  apparatus  of  text-books  for  graded  Sunday- 
school  teaching,  and  ofifers  help  and  suggestions  to  local  leaders.  The 
Bible  Study  Union's  lessons  continue  popular  in  many  quarters,  and  its 
issues  are  revised  from  time  to  time;  while  ideas  in  lesson-work  and 
lesson-help  manufacture  which  it  was  instrumental  in  introducing  are 
now  widely  used  in  connection  with  the  International  issues.  The 
Friends,  the  American  Unitarian  Association,  and  other  bodies  not  here 
named,  are  also  issuing  graded  material  of  high  merit. 

It  must  not  be  forgotten,  however,  that  the  International  Association 
is  also  to  be  included  among  the  sources  of  graded  lesson  material,  and 
that  participation  by  this  body  to  even  a  small  extent  in  this  work  is  a 
factor  of  tremendous  import  when  we  are  reckoning  up  the  units  of 
Sunday-school  progress.  The  two-years'  International  Beginners' 
course,  issued  in  1902  and  immediately  brought  out,  first  by  the  Sunday 
School  Times,  and  then,  much  more  effectively,  by  the  Westminster 
Press,  lays  the  foundation  for  a  complete  graded  course,  by  providing  a 
fairly  well  chosen  set  of  lessons  for  the  kindergarten  years.  Supported 
by  the  active  propaganda  of  the  elementary  organization  in  the  state 
and  provincial  associations,  the  Sunday  schools  of  high  and  low  degree, 
large  and  small,  city  and  country.  East  and  West,  are  forming  beginners' 
classes  in  what  once  was  the  ungraded  and  ill-assorted  primary  depart- 
ment, and  are  supplanting  the  ungraded  International  general  lesson 
by  the  introduction  of  this  graded  material.  In  New  Jersey,  over 
twenty-three  per  cent  of  all  the  Sunday  schools  in  the  state  are  now 
teaching  these  beginners'  lessons;  and  the  reports  which  reach  Mrs. 
Barnes,  the  International  secretary,  show  corresponding  progress  in 
nearly  every  other  field. 

The  advanced  International  lessons  occupy  an  entirely  different  posi- 
tion. We  hail  them  as  a  move  full  of  encouragement ;  but  they  have 
behind  them  as  yet  no  such  organized  constituency  of  graded  and  ambi- 
tious teachers  as  petitioned  for  the  beginners'  lessons  and  is  now  peti- 


BIENNIAL  SURVEY  OF  SUNDAY-SCHOOL  PROGRESS      109 

tioning,  with  prospects  of  early  success,  for  a  continuation  of  the  graded 
series  until  it  shall  cover  the  whole  nine  years  from  three  to  twelve. 
The  teachers,  the  departments,  and  the  field  organization  are  ready  for 
these  graded  lessons,  as  they  have  not  been  ready  hitherto. 

The  use  and  advocacy  of  supplemental  lesson  material  has  been 
frequently  contemned,  by  Sunday-school  reformers,  as  a  weak  and  inef- 
fective compromise  with  the  essentially  unpedagogical  idea  of  one  lesson 
for  all  grades.  And  in  truth,  did  its  advocates  plan  to  rest  with  the  mere 
supplementing  of  an  ungraded  and  avowedly  incomplete  course  of 
lessons,  the  contempt  might  be  deserved.  But  the  supplemental  lesson 
is  a  necessary  step  in  the  evolution  of  a  popular  graded  lesson  course. 
The  little  outline  of  supplemental  studies  for  the  first  nine  or  ten  grades, 
to  the  pupil's  twelfth  year,  issued  by  the  International  Elementary 
Department,*  is  now  the  basis  of  graded  teaching,  for  about  half  the 
allotted  teaching  time,  in  thousands  of  primary  and  junior  departments 
where  a  departure  from  the  International  ungraded  lesson  would  not 
as  yet  be  practicable.  Everywhere  it  is  arousing  fresh  interest  in  grading 
and  grade  work.  It  needs  revision;  but  its  practical  value  is  attested 
by  abundant  experience. 

The  movement  for  the  introduction  of  missionary  teaching  into  the 
Sunday  schools  may  claim  our  attention  in  closing.  It  certainly  seems 
reasonable  to  pursue  the  story  of  Christian  conquest  in  the  Book  of  Acts 
to  its  logical  continuation  in  the  mission  work  of  Christendom  to-day. 
The  need  of  suitable  text-book  material  is  being  rapidly  supplied, 
and  the  problems  of  method  and  substitution  are  being  studied 
with  a  zeal  for  the  Sunday  school's  upbuilding  and  not  alone  for  the 
gains  expected  to  the  missionary  cause. 

What  progress  is  of  most  worth?  If  the  test  of  the  teacher,  as 
Thwing  says,  is  the  stupid  boy ;  if  the  test  of  a  civilization  is  not  what  it 
does  for  the  rich  and  the  noble,  but  what  it  does  for  the  needy  and  the 
poor ;  then  surely  the  test  of  any  movement  for  Sunday-school  progress 
is  not  in  the  gains  it  wins  among  the  relatively  few  schools  of  power 
and  educational  ideals,  but  rather  in  the  degree  to  which  certain  definite 
steps  of  progress  are  taken  by  a  great  multitude  of  Sunday  schools  the 
country  over.  And  among  these  steps,  those  are  of  the  greater  worth 
which  most  surely  add  to  the  Sunday  school's  power  and  willingness  to 
take  further  steps  forward.  And  as  between  service  for  the  lower  and 
for  the  higher  grades,  the  former  takes  the  precedence;  for  the  school 
can  be  successfully  placed  upon  a  graded  footing  only  so  fast  as  the 

♦Outlines  of  Graded  Supplemental   Lessons  for  the   Elementary   Departments.     Mrs.   J.  W 
Barnes,  Newark,  N    T. 


no  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

pupils  can  be  intelligently  introduced,  by  completion  of  studies  in  the 
lower  grades,  to  the  more  exacting  studies  which  follow.  Measured  by 
all  of  these  tests,  the  contributions  of  the  last  few  years  to  the  general 
progress  of  the  Sunday  school  as  an  institution  have  been  worthy  and 
wise. 


MATERIAL  FOR  ORGANIZED  SUNDAY-SCHOOL  INSTRUC- 
TION 

JACOB  RICHARD  STREET,  Ph.  D. 

DEAN  OF  teachers'  COLLEGE,  SYRACUSE  UNIVERSITY,  SYRACUSE,  N.  Y. 

Before  any  successful  attempt  at  gradation  can  be  accomplished  in 
the  great  world  of  Sabbath  schools  it  is  pre-eminently  necessary  that 
there  be  a  general  knowledge  of  the  religious  developmental  needs  of 
children  and  a  definite  formulation  thereon  of  a  course  of  study  ade- 
quately elastic  and  adjustable  and  at  the  same  time  sufficiently  compre- 
hensive to  meet  and  satisfy  the  developing  needs  of  the  expanding 
mind  and  soul.  This  paper  will  not  project  a  new  curriculum  but  will 
gather  together  what  has  been  accomplished  so  far,  and  will  briefly 
criticize  the  same  in  the  light  of  modern  principles. 

First,  the  Method:  The  writer  put  himself  into  communication  with 
all  known  publishing  houses  issuing  Sabbath-school  literature,  with 
authors  of  known  courses  and  with  schools  organized  into  specific 
grades  and  following  a  definite  curriculum.  It  is  not  supposed  that 
the  courses  about  to  be  enumerated  form  the  sum  total  of  such  courses, 
nor  that  they  are  the  best  that  exist  anywhere ;  they  are  simply  the  ones 
I  have  been  able  to  secure. 

Basis  oj  Criticism:  A  course  of  study  to  fully  satisfy  the  demands 
of  religious  pedagogy  must  possess  at  least  four  requirements : 

First,  there  must  be  a  gradation  in  the  material  studied.  It  is  a  fatal 
fallacy  to  suppose  that  the  same  material  may  be  presented  to  all  ages 
with  gradation  in  method.  As  one  of  my  correspondents  put  it :  "  What 
is  needed  is  not  gradation  in  lessons  but  gradation  in  teaching."  Child 
psychology  has  revealed  the  developmental  quality  and  nature  of  the 
human  mind  and  has  made  manifest  that  there  are  distinct  periods  of 
life  that  demand  a  specific  material  of  instruction  that  tends  to  satisfy 
the  natural  desires  of  such  a  period,  through  which  satisfaction  the 
growing  soul  expands  into  those  interests  and  needs  that  characterize 
the  next  higher  period  of  development.  An  efficient  course  of  study 
must  make  provision  for  the  epochal  times  of  child  life.  The  efficiency 
of  a  course  of  study  in  the  secular  school  grows  in  large  measure  out  of 
the  possession  of  this  quality.  In  the  religious  life  no  new  law  enters 
that  will  excuse  the  curriculum  maker  or  the  teacher  from  a  careful 
recognition  and  application  of  the  fundamental  laws  of  human  psyche. 

Again  an  efficient  coursejnust  he  organic.    The  work  of  each  grade 


112  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

must  be  vitally  connected  with  that  of  the  other  grades.  It  must  hold 
that  double  relation  of  cause  and  efifect.  The  kindergarten  must  look 
forward  to  the  primary  school  and  back  to  the  home.  Its  material  and 
its  teaching  must  so  develop  the  child  in  power  that  he  will  be  able  to 
pursue  with  interest  and  profit  the  work  of  the  advancing  primary  years. 
The  primary  grade  must  build  its  superstructure  upon  the  kindergarten 
foundation  and  at  the  same  time  prepare  a  rock-bed  upon  which  the 
junior  grade  may  rear  its  intellectual  and  religious  edifice.  Lack  of 
energy  and  loss  of  effectiveness  invariably  follow  when  this  principle  is 
not  strenuously  adhered  to. 

The  third  requisite  demands  that  the  course  be  comprehensive.  It 
must  include  all  of  the  essentials  of  religious  knowledge.  It  should 
cover  the  whole  period  of  the  divine  revelation  to  man,  not  necessarily 
in  detail  but  in  its  varied  interests  and  activities.  This  principle  through 
the  course  of  study  would  lead  the  child  into  a  knowledge  of  God  as 
revealed  in  nature,  in  the  Bible,  in  individual  life,  and  in  institutions. 
There  would  be  a  careful  study  of  human  character  and  its  laws  and 
forces,  of  ecclesiastical  history,  of  missionary  and  philanthropic  enter- 
prise, of  comparative  religions,  sociology,  and  ethics,  of  the  doctrines  of 
the  particular  and  the  leading  denominations,  and  of  hymnology  as 
well  as  of  the  Bible  content.  A  man  or  woman  so  instructed  would  be 
at  least  an  intelligent  Christian. 

The  fourth  requisite  is  the  principle  of  adaptation.  This  is  in  a 
measure  involved  in  the  first,  but  it  is  worthy  of  specific  mention.  It 
declares  that  the  needs  of  the  child  at  his  particular  stage  of  development 
must  be  recognized.  Paul  had  the  true  ring  when  he  wrote  milk  for 
babes,  strong  meat  for  men.  There  are  certain  dominant  interests 
peculiar  to  stages  of  development  swaying  the  individual  life  and  leading 
it  in  certain  definite  directions.  These  indicate  the  soul  hunger.  They 
point  out  fundamental  needs  and  aptitudes.  Sometimes  they  are 
healthy  and  sometimes  unhealthy.  In  either  case  they  suggest  the 
methods  and  the  material  to  be  employed  in  developing  that  particular 
individual. 

There  are  other  qualities  that  will  mark  a  strong  course  of  study, 
but  these  four  are  the  predominating  ones.  In  them  we  therefore  have 
a  standard  by  which  the  efficiency  and  the  sufficiency  of  a  curriculum 
may  be  tested,  and  a  general  guide  in  the  projection  of  a  new  one.  It 
must  possess  gradation,  organization,  comprehension,  and  adaptation. 
We  now  turn  to  see  what  has  been  "accomplished. 

At  the  very  beginning  of  such  a  study  one  finds  that  old  and  prac- 
tically universal  system  known  as  the  International  lessons.     It  is  so 


ORGANIZED  SUNDAY-SCHOOL  INSTRUCTION  11.3 

familiar  to  every  Sabbath-school  worker,  that  but  a  descriptive  word  is 
needed.  Its  method  consists  in  arranging  a  series  of  Bible  topics  or 
lessons  for  a  cycle  of  seven  years,  part  being  taken  from  the  Old  and 
part  from  the  New  Testament.  Frequently  a  half  year  has  been  spent 
on  each  though  there  have  been  departures  from  this  equation.  It  aims 
to  present  a  fairly  comprehensive  view  of  the  Bible  in  each  series  of 
lessons,  covering  the  literary,  historical,  biographical,  prophetic,  doc- 
trinal and  epistolatory  elements.  In  the  school  it  takes  no  recognition 
of  age,  or  grade,  or  mental,  moral,  or  religious  proficiency  of  the  learner, 
but  presents  the  same  lesson  matter  to  all  the  classes. 

Criticism :  Any  one  familiar  with  the  history  and  growth  of  the 
Sunday-school  movement  must  be  conscious  of  the  great  service  that 
the  International  lessons  have  rendered.  They  brought  order  out  of 
chaos  and  enthusiasm  instead  of  indifference,  and  greatly  elevated  the 
spirit  and  the  purpose  of  the  workers.  They  have  fostered,  possibly 
created  and  fostered,  an  interest  in  the  Book,  and  through  their  use 
have  built  up  a  spirit  of  religious  tolerance  and  a  consciousness  of  the 
brotherhood  of  the  race.  They  have  produced  a  healthy  emulation 
among  the  publishing  houses  whereby  a  better  type  of  religious  literature 
has  resulted,  though  much  of  that  bearing  directly  upon  the  lessons  has 
but  little  passing  and  still  less  permanent  value,  and  when  tried  by  the 
touchstone  of  modern  text-book  requirements  is  found  wholly  wanting  in 
precious  content.  Various  strictures  have  been  pronounced  against 
them,  some  justly;  some  unjustly.  With  these  we  are  not  concerned. 
The  vital  question  for  us  is,  do  they  meet  the  requirements  laid  down  in 
a  former  paragraph,  viz.;  gradation,  organization,  etc?  It  is  unneces- 
sary to  examine  them  in  the  light  of  each  of  these  requirements  for  they 
violate  ever)'  one  of  these  fundamental  pedagogic  principles,  and  since 
they  are  wrong  in  principle  they  are  totally  inefficient  in  application,  and 
no  matter  what  service  they  have  rendered  they  must  be  reformed  or 
they  will  be  supplanted. 

A  second  system  is  the  supplemental  system.  This  consists  in 
giving  the  class  additional  matter  not  found  in  the  regular  lesson,  such 
matter  being  chosen  in  harmony  with  the  stage  of  development  of  the 
class.  So  far  as  it  goes  it  is  good,  but  why  grade  a  portion  of  the  lesson 
and  not  the  rest  of  it?  Most  of  the  supplemental  lessons  investigated 
lack  in  progressiveness  and  definiteness,  and  have  the  effect  of  divid- 
ing the  already  too  short  time  for  the  lesson  work. 

A  third  system  is  the  Bible  Study  Union  Lessons,  more  commonly 
known  as  the  Blakeslee  system.  It  divides  the  Bible  into  three  parts, 
the  Old  Testament,  the  Gospels,  and  the  rest  of  the  New  Testament. 


114  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Six  series  of  lessons  are  built  out  of  this  material,  and  each  series  is 
divided  into  four  courses  corresponding  to  the  four  departments  of  a 
graded  school,  i.  e.,  primary,  junior,  intermediate,  and  senior,  and  each 
course  employing  a  different  portion  of  Scripture.  The  work  proceeds 
along  two  lines,  the  biographical  and  the  historical,  and  is  so  arranged 
that  a  year  is  spent  in  each  part  of  the  three  main  divisions,  and  when 
once  traversed  they  are  again  repeated. 

Criticism:  The  curriculum  is  graded,  but  it  is  not  a  natural,  it  is 
rather  a  mechanical,  one.  It  lacks  in  vital  organic  relations.  Knowl- 
edge of  the  Bible  rather  than  the  needs  of  the  child  and  his  development 
seems  to  be  its  aim.  As  far  as  the  Bible  is  concerned  it  is  quite  com- 
prehensive, but  is  devoid  of  other  sources  of  religious  intelligence.  In 
adaptation  it  is  not  at  all  good.  Much  of  the  material  is  unsuited  to 
childhood,  or  at  least  is  not  so  arranged  as  to  recognize  the  develop- 
mental life  periods. 

The  Episcopal  Church  seems  to  be  working  very  earnestly  at  the 
problem  of  graded  curriculum,  so  I  present  next  what  is  known  in  their 
literature  as  the  "  S.  S.  Commission  Source  Method  Lessons." 

The  general  scheme  of  Sunday-school  organization  is  to  follow  that 
of  the  day  school.  The  course  provides  matter  for  the  primary,  gram- 
mar grades,  high-school,  and  adult  ages.  It  covers  the  Scriptures, 
church  catechism,  prayer  book,  church  year,  Christian  evidences,  the 
church  doctrines,  church  history,  methods  of  church  work,  sociology, 
missions  and  hymns.  This  is  a  well-organized  course  of  study,  well 
graded,  and  fairly  comprehensive,  but  is  lacking  in  adaptation  to  the 
child.  It  assumes  that  the  truth  to  be  mastered  is  the  important  thing 
and  so  elevates  it  above  the  growth  of  the  learner,  and  thus  violates  the 
fundamental  law  of  all  teaching,  viz.,  the  mind  of  the  learner  must  be  the 
point  of  departure.  It  possesses  many  virtues,  but  cannot  become  a 
universal  course  as  it  is  formed  on  an  exclusively  Episcopalian  plan.  I 
have  also  consulted  a  dozen  other  curricula  employed  in  various  parishes 
and  in  other  states,  such  as  California  and  Massachusetts.  While 
these  curricula  differ  in  many  points  from  the  "Source  lessons,"  they 
have  so  rriuch  in  common  therewith  that  it  may  be  taken  as  the  type 
of  curricula  for  that  church. 

The  Society  of  Friends  is  doing  a  good  piece  of  work  by  way  of  a 
graded  course  of  instruction.  As  yet  the  detailed  curriculum  is  not 
fully  projected  but  the  general  purpose  and  outlines  have  been  set  forth : 

Seven  years  and  under :  Bible  stories,  stories  of  religious  characters, 
stories  illustrating  virtues. 

Eight  to  eleven :  Stories  continued  with  special  attention  to  memor- 


ORGANIZED  SUNDAY-SCHOOL  INSTRUCTION  115 

izing.  Tliis  ineinoi}-  work  consists  of  selected  passages  from  the  Scrip- 
tures, beautiful  poems  with  a  moral  and  religious  content,  and  hymns. 

Twelve  to  thirteen:  History  of  the  Jews  and  early  Christians,  cov- 
ering the  whole  Bible  period. 

Fourteen  to  fifteen:  Study  of  the  organization,  testimonies,  and 
history  of  the  Society  of  Friends. 

Sixteen  to  seventeen:  Ethical  and  moral  lessons  based  on  the 
Prophets  and  the  Gospels. 

Eighteen:    The  Bible  as  literature. 

Nineteen:    Study  of  social  problems. 

Adult  classes:  Careful  Bible  study,  church  history,  ethical  and 
social  problems,  etc. 

Criticism:  Like  the  "Source  lessons"  this  course  is  designed  first 
and  last  for  a  particular  denomination  and  cannot  therefore  pass  into 
general  usage.  So  far  as  the  details  have  been  set  forth  there  is  a  fairly 
good  recognition  of  the  child  as  the  center  of  instruction  but  it  is  lacking 
in  those  niceties  of  adaptation  which  it  is  now  possible  to  introduce  into 
Sunday-school  work.  I  am  sure,  however,  that  helpful  suggestions 
will  be  found  throughout  all  its  parts. 

Individual  schools  in  the  Unitarian  church  have  developed  strong 
courses  of  study.  Most  of  these  are  based  on  the  publications  of  the 
Unitarian  Sunday  School  Society.  A  typical  one  is  that  of  the  Disciples 
Church  of  Boston.  It  forms  a  sort  of  trilogy  —  there  are  three  parallel 
lines  of  study  and  activity,  viz.,  Bible  lessons,  ethical  teachings,  and 
social  service.  Taking  the  child  at  four  years  of  age  it  outlines  a  course 
of  study  for  sixteen  years  and  suggests  possible  lines  for  Bible  classes. 
Character  is  the  aim.  In  the  accomplishment  of  this  not  only  is  specific 
Bible  instruction  given,  but  an  endeavor  is  put  forth  to  make  the  child 
intelligent  along  religious,  ethical,  and  social  lines.  It  treats  religion  as  a 
natural  growth  of  the  human  soul  and  seeks  to  stimulate  such  growth. 
There  is,  however,  a  predominance  of  the  philosophical  and  intellectual 
elements  to  the  neglect  of  the  emotional  and  imaginative.  The  course 
is  well  constructed,  thoroughly  knit  together,  but  is  not  adapted  to  the 
epochal  life  of  the  growing  boy  or  girl.  In  passing  I  may  say  that  this 
society  is  developing  some  very  excellent  manuals  that  could  be  used 
with  profit  in  schools  other  than  of  the  Unitarian  faith. 

Professor  Richard  Morse  Hodge  of  Union  Theological  Seminary  in 
his  Manual  Methods  of  Sunday  School  Teaching,  appendix  B,  has 
outlined  a  splendid  course  of  study  covering  three  lines  —  Biblical 
Literature,  Biblical  History,  and  Church  History.  It  makes  provision 
for  the  kindergarten  and  twelve  years  of  progressive  instruction  and  has 


ii6  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

suggested  work  for  the  adult  school.  It  is  a  very  satisfactory  outHne 
and  meets  fairly  well  the  requirements  of  modern  pedagogy.  It  needs 
details  in  order  to  make  it  serviceable  to  many  communities. 

In  chapter  XIII  of  the  book  entitled  The  Pedagogical  Bible  School, 
Dr.  Haslett  has  presented  a  fairly  complete  outline  of  a  graded  course  of 
study  based  on  the  developing  conditions  of  the  child.  His  intensely 
minute  classification  of  child  life  may  be  somewhat  fanciful  and  extreme, 
yet  the  scheme,  as  a  whole,  is  an  honest  and  faithful  and  largely  successful 
attempt  to  adjusi  the  educational  material  to  the  needs  of  the  growing 
soul.  He  makes  provision  for  early  childhood  —  kindergarten ;  middle 
childhood  —  primary  period ;  advanced  childhood  —  junior  period ; 
early  youth  —  the  intermediate  period ;  youth  —  the  senior  period ; 
mature  life  —  adult  period.  A  specific  aim  is  formulated  for  each  of 
these,  the  quality  of  mind  and  heart  to  be  developed  is  indicated  and 
the  material  to  be  employed  carefully  outlined.  This  is  an  excellent 
scheme  and  the  teacher  looking  for  suggestive  plans  of  organization  and 
matter  will  find  this  course  exceedingly  valuable. 

All  students  of  the  field  must  know  of  the  volume  by  the  late  Pro- 
fessor Pease.  In  the  preparation  of  the  book  he  constantly  had  in  mind 
the  pupil,  the  subject  matter  and  the  end  to  be  attained.  He  follows 
the  usual  six-graded  form  of  school,  indicates  what  should  be  accom- 
plished in  each  grade,  and  points  out  in  detail  the  material  and  how  to 
handle  it,  going  even  so  far  as  to  formulate  the  questions.  It  is  an 
excellent  piece  of  work.  One,  however,  cannot  but  feel  that  the  form 
of  the  book  and  the  detailed  method  smacks  too  much  of  the  typical 
Sunday-school  helps.     His  outline  is: 

Kindergarten ^^ —  Teaching  God,  the  Workman. 

Primary  —  Teaching  the  revelation  of  God,  the  Loving  Father. 

Junior  —  Teaching  God,  the  World  Ruler. 

Intermediate  —  Teaching  God,  the  Character  Former. 

Senior  —  Teaching  God,  the  Source  of  Truth. 

Adult  —  Teaching  God,  the  Eternal  King. 

There  remains  to  be  mentioned  a  course  prepared  by  the  secretary 
of  this  association,  Mr.  Henry  F.  Cope.  This  is  built  up  on  a  slightly 
different  method,  though  aiming  to  accomplish  the  same  results  as  the 
others.  Mr.  Cope  has  carefully  detailed  the  subject  matter  that  should 
be  studied  during  each  year  of  the  child's  Sunday-school  life  and  has 
sought  to  discover  among  the  multitudinous  books  of  the  field  a  volume 
covering  the  material  set  down  for  the  particular  year  or  period,  and  which 
at  the  same  time  is  suitable  for  the  child  to  read  and  study.  Thus  he 
follows  very  closely  the  practices  of  the  secular  school,  which  first  defines 


ORGANIZED  SUNDAY-SCHOOL  INSTRUCTION 


117 


the  work  of  each  grade,  then  puts  into  the  hand  of  the  child  a  volume 
adequately  presenting  such  material.  Whether  he  has  been  happy  or 
not  in  his  topics  and  texts,  this  in  my  judgment  is  the  method  by  which 
this  vexed  problem  must  be  solved.     His  course  in  detail  is  as  follows : 

KINDERGARTEN 

Religious  conceptions  moulded  by  stories,  games,  and  exercises. 

ELEMENTARY 
Grade  i.     Religious  conceptions  in  detail,  moulded  by  stories,  manual 

work,  memorizing  of  simple  passages. 
Grade  2.     Same  work,  with  greater  detail,  introduction  of  biography, 

memorizing  also  of  longer  passages  and  short  hymns. 
Grade  3.     Old  Testament  narratives;    into  this  may  be  woven  geog- 
raphy;  using  manual  methods. 
Grade  4.     Life  of  Jesus,  following  plan  similar   to  grade  3.     Make 

picture-life  of  Jesus. 
Grade   5.     Lives  of  the  Aposdes.     Use  the  travel   interest,  manual 

methods,  collect  museum  material. 
Grade  6.     A  general  introduction  to  the  Bible.     A  year's  survey  of  the 

whole,  using  the  Bible  freely.     Use  manual  methods  freely. 
Grade  7.     (a)  Biography  in  the  Old  Testament;    beginning  of  hero 

study, 
(b)  Christian     biography,    beginning   with    Jesus.      Have 

pupils  work  on  the  heroes  of  Christian  history  as  they 

would  on  Washington  or  Lincoln. 
Grades.     Church  History,  beginning  with  the  "Acts"  (first  half  of 

year). 

Christian  Missions  (second  half  of  year). 

SECONDARY 
Grade  i.     Preparation  for  Church  Membership. 

ist  half :  The  Christian  life ;  develop,  in  part  by  biographical 
studies. 
;  2d  half:  Christian  service;    lead  to  enthusiasm  for  service 

in  the  Church. 

Keep  in  mind  that  these  are  the  "decision  years." 
Grade  2.     (a)  Christian  Institutions. 

(b)  Denominational  life  and  poHty. 
Grade  3.     Old  Testament  Literature. 
Grade  4.     New  Testament  Literature. 


ii8  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

SENIOR 

Grade  i.     Historical  Study  of  Biblical  Literature, 
Grade  2.     Advanced  Life  of  Christ. 
Grade  3.     (a)  Christian  Evidences. 

(b)  Christian  Doctrines. 

(c)  Practical  Ethics. 

Grade  4.     (a)  Practical  Christianity,  Social  Service, 
(b)  Missions,  Comparative  Religions. 

TEACHERS 
Grade  i.     Child  Study. 
Grade  2.     Religious  Pedagogy. 

Grade  3.     Sunday-school  Organization  and  Management. 
Grade  4.     Advanced  Biblical  Introduction. 
Recapitulation : 

My  study  has  revealed  the  foUovi^ing  nine  courses  of  study : 
I.  International  Lessons. 
II.  International  with  Supplementary  Lessons. 

III.  Bible  Study  Union  Lessons.     Bible  Study  Pub.  Co.,  250  Devon- 

shire, Boston,  Mass. 

IV.  S.  S.  Commission  Source  Method  Lessons.     New  York  Sunday 

School  Commission,  29  Lafayette  Place,  N.  Y.  City. 
V.  Friends'  First  Day  School  Lessons.     Eliza  H.  Worrell,  Y.  F.  A. 

Bldg.  140  N.  15th  St.,  Phila.,  Pa. 
VI.  Various  Curricula  published  by  the  Unitarian  Sunday  School 

Society,  25  Beacon  St.,  Boston,  Mass. 
VII.  Manual  Method  of  Sunday  School  Teaching.     Prof.  Richard 

Morse  Hodge,  Union  Theo.  Seminary,  N.  Y. 
VIII.  Haslett,  The  Pedagogical  Sunday  School.     Fleming  H.  Revell 
Company,  New  York  City. 
IX.  An  Outline  of  a  Bible  School  Curriculum.     Professor  Pease. 

University  of  Chicago  Press,  Chicago,  111. 
X.  Cope,  Suggested  Curriculum.     "The  Modern  Sunday  School." 

Fleming  H.  Revell  Company. 
The  results  of  this  study  have  led  me  to  the  conclusion  that  the 
absolutely  satisfactory  and  practical  curriculum  has  not  yet  been  pub- 
lished. 

2d.  That  the  formation  of  such  a  curriculum  demands  the  co-opera- 
tive labor  of  several  specialists  and  cannot  be  well  wrought  out  by  a 
single  mind. 

3d.  That  this  association  or  some  other  should  devote  considerable 


ORGANIZED  SUNDAY-SCHOOL  INSTRUCTION  119 

time  and  effort  to  the  accomplishment  of  such  a  task.  Therefore  I 
recommend  that  a  committee  of  twenty-one  be  appointed  to  whom  shall 
be  assigned  the  task  of  the  organization  of  a  curriculum.  Said  com- 
mittee to  be  composed  of  sub-committees  representing  the  Kindergar- 
ten, Primary,  Junior,  Intermediate,  Senior,  Adult  and  Normal  depart- 
ments of  the  Sunday  school  and  that  said  committee  report  at  the  next 
annual  meeting  of  this  association. 


MATERIAL  OF  INSTRUCTION  FROM  THE  POINT  OF  VIEW 
OF  THE  LEARNER 

GEORGE  E.  DAWSON,  Ph.  D. 

PROFESSOR   OF   PSYCHOLOGY,    HARTFORD   SCHOOL   OF   RELIGIOUS   PEDAGOGY, 
HARTFORD,  CONN. 

Next  in  importance  to  a  rationally  determined  educational  aim,  is 
the  choice  of  the  material  of  instruction.  The  question  of  what  this 
material  shall  be,  in  the  different  kinds  of  schools  and  with  different 
types  of  pupils,  is  extremely  difficult  to  answer.  Even  educational 
experts  do  not  always  agree  in  their  views  as  to  what  should  constitute 
the  courses  of  study  in  our  public  schools  and  colleges.  In  fact,  our 
knowledge  of  the  nature  of  man,  and  of  the  world  about  him,  is  being  so 
rapidly  modified  by  science  that  our  resulting  conceptions  of  the  funda- 
mental purpose  of  education  are  confused  and  chaotic.  We  know  that 
we  are  dissatisfied  with  the  educational  programs  of  the  past,  because 
we  see  clearly  that  they  were  based  upon  very  inadequate  ideas  of 
human  life,  and  of  the  universe.  But  we  are  far  from  being  sure  as  to 
what  programs  should  take  their  place.  Much  less  are  we  in  agreement. 
In  education,  as  in  other  things,  we  are  living  in  an  age,  if  not  of  revolu- 
tion, at  least  of  marvellously  radical  and  rapid  change.  The  only 
really  safe  attitude  to  take  in  the  midst  of  changing  knowledge  and 
points  of  view  is  that  of  open-mindedness  and  alert,  optimistic  inquiry 
for  the  best  that  is  known. 

And  yet,  in  spite  of  the  difficulties  of  the  problem,  and  the  impossi- 
bility of  its  complete  solution,  there  is  no  teacher  who  faces  a  class  of 
boys  or  girls,  with  any  degree  of  professional  insight  and  conscience, 
that  can  escape  raising  the  question  of  what  material  of  instruction  he 
shall  use.  For  it  is  by  no  means  a  matter  of  indifference  what  kind  of 
intellectual  and  emotional  experiences  we  provide  for  the  pupils  in  our 
class-rooms.  What  we  teach  them  modifies  their  lives,  permanently, 
however  slightly  or  profoundly.  There  is  more  than  an  analogy  be- 
tween what  we  put  into  a  child's  mind  and  what  we  put  into  its  body. 
Both  processes  involve  the  same  fundamental  reactions  of  life  to  environ- 
ment. To  get  the  soul  adjusted  to  ideas,  and  to  modes  of  mental  reac- 
tion that  produce  arrests  of  development  is  no  less  an  interference  with 
the  life-process  than  to  get  the  body  adjusted  to  food  and  to  forms  of 
physical  reaction  that  produce  organic  arrests  and  death.  We  cannot 
secure  normal  conditions  of  health  and  growth  in  the  mind  unless  the 


MATERIAL  OF  INSTRUCTION  FROM  VIEW  OF  LEARNER     121 

right  kind  of  mental  stimulus  be  supplied,  any  more  than  we  can  secure 
the  right  degree  of  health  and  growth  in  the  body  without  providing 
adequate  nourishment.  In  the  one  case,  as  in  the  other,  arrest  of 
development  and  disease  may  result  from  ignorance  and  carelessness  in 
those  who  have  the  care  of  children.  History  and  current  life  afford 
quite  as  many  illustrations  of  stunted  and  enfeebled  minds,  the  result 
of  bad  educational  material,  as  of  stunted  and  enfeebled  bodies,  the 
result  of  bad  nutritive  material. 

So  it  is  that  the  problem  of  the  choice  of  lesson-material  forces  itself 
upon  every  teacher  worthy  of  the  name.  And  so  it  is,  that  every  teacher 
should  think  out  some  sort  of  solution  for  himself,  in  the  light  of  the 
best  current  thought,  and  in  terms  to  suit  the  practical  demands  of  the 
situation  that  confronts  him.  I  know  of  no  greater  need  in  religious, 
as  in  secular,  education,  than  that  of  teachers  who  have  the  intellectual 
equipment,  the  disposition  of  heart,  and,  I  may  add,  the  moral  courage, 
to  do  this  fundamental  and  necessary  thing. 

Nor  are  we  entirely  without  help  in  our  attempt  at  a  personal  solution 
of  the  problem  of  educational  material.  There  are  at  least  some  things 
fairly  well  established  in  modern  psychology  and  education  that  enable 
us  to  face  in  the  right  direction.  Scientific  educators  at  least  are  agreed 
that  the  material  of  instruction  should  be  selected  from  the  learner's 
point  of  view.  We  may  call  this  the  psychological  choice  of  lesson- 
material,  because  it  proceeds  from  an  inductive  inquiry  as  to  the  nature 
and  needs  of  the  life  that  is  to  be  educated.  The  psychological  choice 
of  the  material  of  instruction  is  strictly  modern,  although  its  beginnings 
were  made  as  far  back  as  the  Renaissance  of  the  fifteenth  and  sixteenth 
centuries.  It  is  by  no  means  a  common  method  even  yet.  Indeed  it  is 
seldom  employed  by  educational  organizations  as  a  whole,  or  consistently 
applied  to  the  construction  of  educational  programs.  In  past  centuries, 
entirely,  and  in  current  life,  for  the  most  part,  all  institutionalized 
forms  of  education  have  been  under  the  sway  of  a  radically  different 
method  of  selecting  educational  material.  Such  may  be  called  the 
logical  method,  proceeding,  as  it  does,  from  some  a  priori  assumption 
of  what  should  be  taught.  By  the  logical  method,  the  standard  of 
estimating  the  material  of  instruction  is  external  to  the  learner.  The 
teacher  is  primarily  interested  in  his  subject  and  but  secondarily  in  his 
pupils.  He  is  more  concerned  about  knowing  his  Latin,  mathematics, 
or  Bible  than  the  human  nature  he  is  subjecting  to  his  instruction. 
The  child,  indeed,  is  to  be  conformed  to  the  course  of  study  rather  than 
the  course  of  study  conformed  to  the  child. 

The  selection  of  educational  material  bv  this  method  has  involved 


122  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

various  standards  of  choice.  In  our  own  day,  and  country,  it  is  as 
varied  as  our  civilization.  In  religious  education  it  is  sometimes  the 
mastery  of  the  contents  of  the  Bible;  sometimes,  the  conversion  of  the 
pupils;  sometimes,  the  realization  of  the  monastic  ideal  of  other- 
worldliness;  sometimes  the  application  of  scholastic  methods  to  the 
support  of  sectarian  doctrines  and  practices.  In  all  cases,  the  Bible 
supplies  essentially  all  the  material  of  instruction. 

Human  life  is  uniformly  subordinated  to  an  external  ideal  or  stand- 
ard. Character  is  to  be  formed,  or  reformed,  according  to  an  objective, 
more  or  less  alien,  criterion  of  culture,  whether  intellectual,  aesthetic  or 
religious.  Life,  in  short,  is  conformed  to  externals,  instead  of  externals 
being  conformed  to  life. 

Now,  this  choice  of  educational  material  according  to  criteria  external 
to  the  life  of  the  learner  is  a  radically  different  thing  from  the  choice  of 
such  material  from  the  learner's  point  of  view.  There  is  no  common 
ground  between  the  two  methods.  They  imply  absolutely  dififerent 
attitudes  towards  the  human  soul,  absolutely  different  conceptions  of 
religion,  absolutely  different  philosophies  of  life.  The  logical  point  of 
view  assumes  that  the  soul  of  man  may  be  fashioned  in  this  form  or  that 
form,  like  a  block  of  marble,  or  a  lump  of  clay,  and  made  to  reflect 
some  type  of  culture  or  creed.  This  is  the  static  view  of  the  soul  —  a 
passive  soul,  a  soul  fashioned  from  the  outside.  On  the  other  hand 
the  psychological  point  of  view  regards  the  human  soul  as  a  living, 
active  being,  developing,  as  the  plant,  by  appropriating  from  its  environ- 
ment what  it  can  use,  ^nd  assimilating  to  itself  the  objective  world  in 
such  ways  as  will  effect  its  most  complete  self-realization.  This  is  the 
dynamic  view  of  the  soul  —  a  soul  active,  self-determining,  self-creative. 
Between  these  two  philosophies  of  life,  there  is  no  common  ground. 
The  one  would  construct  life  from  the  arbitrarily  chosen  material  of  an 
objective  world ;  the  other  would  construct  a  world  that  should  realize 
the  consciously  unfolding  life. 

Between  these  two  conceptions  of  religious  consciousness  and  exper- 
ience there  is  no  reconciliation,  either  in  theology  or  the  religion  of  daily 
life.  The  one  seeks  a  God  and  a  heaven  external  to  life,  and  must,  for 
that  reason,  forever  transcend  experience.  The  other  seeks  a  God  and 
a  heaven  that  are  immanent  in  the  world,  and  are  realizable  for  every 
human  being  whose  life  is  divinely  conceived  and  lived. 

Since  the  psychological  choice  of  educational  material  thus  implies 
a  certain  conception  of  the  soul,  a  certain  view  of  the  fundamental 
nature  of  life,  a  certain  type  of  religious  consciousness,  we  may  naturally 
expect  to  find  it  rooted  historically  in  religion,  philosophy,  and  the 


MATERIAL  OF  INSTRUCTION  FROM  VIEW  OF  LEARNER     123 

human  sciences.  Religiously  considered,  it  unquestionably  grows  out 
of  the  primary  impulse  of  Christianity.  It  was  Jesus  himself  who  first 
discovered  the  divinity  and  worth  of  the  natural  man,  deep  buried 
beneath  centuries'  accumulations  of  social  and  religious  institutions, 
symbols,  and  forms.  He  it  was  who  first  asserted,  now  in  the  Beati- 
tudes,  now  in  parables,  now  in  friendly  discussion  with  disciples,  that 
God  and  the  kingdom  of  heaven  are  immanent  in  the  human  soul. 
He  it  was  that  answered  the  question  as  to  who  is  greatest  in  the  kingdom 
of  heaven  by  placing  a  little  child  in  the  midst  of  his  questioners. 

This  conception  of  the  divine  content  of  human  nature,  and  its  pre- 
dominantly creative,  rather  than  passive,  function  in  the  order  of  things, 
was  lost  to  the  world  for  nearly  fifteen  hundred  years.  Then  it  was  redis- 
covered in  the  new  birth  of  self-consciousness  that  came  with  the  Renais- 
sance. It  found  expression  in  Martin  Luther  and  other  leaders  of  the 
Reformation  when  they  asserted  their  own  spiritual  freedom,  and  tried 
to  efifect  the  educational,  as  well  as  the  ecclesiastical,  emancipation  of 
the  common  people,  by  once  more  discovering  the  original  sources  of 
goodness  and  truth  in  man's  life.  Thence,  at  the  hands  of  a  long  series 
of  educational  reformers,  but  more  especially  through  Comenius, 
Pestalozzi,  and  Froebel,  it  was  made  more  and  more  familiar  to  the 
educational  thought  of  the  world.  In  Froebel  it  reached  its  clearest 
comprehension  and  statement.  "All  things,"  said  he,  "live  and  have 
their  being  through  the  Divine  Unity,  in  and  through  God.  All  things 
exist  only  through  the  divine  effluence  that  lives  in  them.  The  divine 
effluence  that  lives  in  each  thing  is  the  essence  of  that  thing.  It  is  the 
destiny  and  life-work  of  all  things  to  unfold  their  essence,  hence  their 

divine  being It  is  the  special  destiny  and  life-work  of  man, 

as  an  intelligent  and  rational  being,  to  become  fully,  vividly,  and  clearly 
conscious  of  his  destiny  and  life-work;  and  to  accomplish  this,  to 
render  it  active,  to  reveal  it  in  his  own  life  with  self-determination  and 
freedom.  Education,  therefore,  consists  in  leading  man,  as  a  thinking, 
intelligent  being,  growing  into  self-consciousness,  to  a  pure  and  unsullied, 
conscious  and  free  representation  of  the  inner  law  of  Divine  Unity,  and 
in  teaching  him  ways  and  means  thereto."  From  this  religious  inter- 
pretation of  man's  life,  and  of  nature,  Froebel  arrived  at  his  great  prin- 
ciple of  self-activity  in  education.  This  he  made  the  basis  of  his  kinder- 
garten, which  was  the  first  consistent  attempt  to  educate  children  from 
the  point  of  view  of  their  own  lives. 

Scientifically  and  philosophically  considered,  the  psychological 
choice  of  educational  material  had  its  beginnings  in  the  Renaissance. 
Some  of  the  more  thoughtful  and  independent  minds  of  that  period, 


124  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

catching  the  scientific  spirit  of  Aristotle  and  other  ancients,  but  more 
especially  of  Saracen  learning,  sought  to  apply  it  to  the  study  of  nature. 
Later  it  came  to  light  educationally  in  the  French  Rabelais,  thence 
through  Bacon  and  Locke,  in  England ;  Rousseau,  in  France ;  and  Her- 
bart,  in  Germany, —  it  was  gradually  strengthened  and  elaborated  until 
in  scientists  like  Huxley,  and  philosophers  like  Spencer,  it  reached  its 
culmination.  Two  of  these  men  have  contributed  in  a  more  special 
manner  than  any  others  to  its  development,  at  least  from  the  point  of 
view  of  this  paper.  I  refer  to  Herbart,  who  gave  to  education  the  con- 
ception of  interest  as  a  principle  of  instruction ;  and  Spencer,  who  first 
presented,  from  a  rigidly  scientific  point  of  view,  the  conception  of  edu- 
cation as  a  process  of  life,  and  of  educational  material  as  means  towards 
more  complete  living. 

In  estimating  the  material  of  instruction,  therefore,  we  have  as  our 
standards  three  great  principles,  definitely  established  by  essentially 
concurrent  testimony  of  the  educational  reformers  during  four  centuries. 
These  principles  may  be  summarized  as  follows :  (i)  Since  education  is 
a  process  of  life,  that  material  should  be  selected  for  educational  pur- 
poses which  will  help  the  child  to  live  out  its  life  most  completely. 
(2)  Since  interest  is  the  function  of  mind  which  guides  the  individual 
in  selecting  and  appropriating  suitable  experience,  that  material  of 
instruction  should  be  chosen  which  has  intrinsic  relation  to  the  child's 
interests.  (3)  Since  the  life  appropriates  to  itself  the  material  of  exper- 
ience only  through  active  response  of  all  its  powers,  that  kind  of  instruc- 
tion should  be  given  which  calls  forth  the  child's  self-activity  as  com- 
pletely as  possible.  These  principles,  arrived  at  in  various  ways  by 
educational  thinkers,  are  being  confirmed,  directly  or  indirectly,  at  the 
hands  of  thousands  of  scientific  investigators.  There  can  be  no  doubt 
that  they  will  ultimately  be  accepted  everywhere  as  guides  in  the  con- 
struction of  educational  curricula.  All  types  of  educational  material 
whatsoever  that  are  not  in  harmony  with  them  must  give  place,  if  edu- 
cation is  really  to  meet  the  needs  and  fulfill  the  hopes  of  humanity. 
These  principles  are  discoverable  only  in  the  life  of  the  learner,  and  to 
the  life  of  the  learner  must  educators  go  for  standards  that  shall  guide 
them  in  selecting  the  material  of  instruction. 

The  application  of  all  this,  more  especially  to  religious  education, 
may  be  briefly  made.  And,  first,  the  general  point  of  view  of  religious 
educators  must  be  shifted  from  religious  externals  to  human  life  itself, — 
from  ecclesiastical  institutions  and  creeds,  and  the  Bible,  to  the  children 
and  men  and  women  for  whom  all  these  agencies  have  been  given. 
That  is  to  say,  we  must  get  back  to  God's  way  of  creating  men,  and  to 


MATERIAL  OF  INSTRUCTION  FROM  VIEW  OF  LEARNER     125 

Christ's  way  of  recreating  them.  I  believe  it  is  not  commonly  realized 
how  completely  inverted  men's  interests  and  judgments  may  become 
in  this  matter.  There  are  undoubtedly  men  and  women  devoted  to 
their  Bibles,  churches,  and  Sunday  schools,  who  feel  little  interest  in 
human  beings  except  in  relation  to  these  things. 

It  is  an  irreparable  loss  for  religion  that  theology,  while  heaping  up 
mountains  of  literature  about  the  Bible,  has  had  absolutely  no  share 
in  giving  to  the  modern  world  that  rational  understanding  of  the  human 
soul  which  at  the  hands  of  science  is  revolutionizing  the  thoughts  and 
institutions  of  men.  Now,  I  can  see  no  other  explanation  for  this 
neglect  except  that  the  interest  of  theology  has  lain  elsewhere  than  in 
the  life  of  man.  I  fear  that  not  infrequently  the  center  of  interest  in 
religious  education  lies  in  the  Bible,  the  church,  and  the  Sunday-school 
organization  rather  than  in  the  children. 

Here,  then,  is  the  first  step  to  be  taken  in  choosing  the  material  of 
instruction  from  the  learner's  point  of  view.  The  learner  must  come 
first  in  the  affections  of  religious  educators,  as  well  as  first  in  their  intel- 
lectual regard.  There  must  be  a  kind  of  religious  conversion  from 
biblical  and  ecclesiastical  excess  of  reverence  to  a  reverence  for 
human  life. 

Having  thus  changed  their  mental  attitude  and  center  of  interest, 
religious  educators  should  shape  their  curriculum  from  the  point  of 
view  of  their  pupils,  (i)  The  body  of  material  should  be  of  such  a 
character  as  to  help  the  learner  habitually  to  regard  his  whole  life  as 
involved  in  religious  experience,  and  to  live  out  his  whole  life  upon  the 
highest  level  of  his  selfhood ;  (2)  It  should  be  so  selected  and  arranged 
as  to  appeal  to  the  special  interests  and  aptitudes  of  the  period  of  life 
represented,  in  order  that  the  learner  may  assimilate  it  and  make  it  a 
vital  part  of  his  personality;  (3)  It  should  suggest  self-expression  on 
the  part  of  the  learner,  and  provide  opportunities  for  it,  helping  the 
learner  to  make  just  that  intellectual  and  emotional  response  which  is 
true  to  himself,  and  to  perform  such  activities  as  will  transmute  ideas 
and  impulses  into  deeds. 

From  this  point  of  view,  it  is  evident  that  the  general  material  of 
instruction  should  be  liberally  selected.  In  addition  to  the  Bible  it 
should  be  drawn  freely  from  science,  literature,  history,  and  current  life. 
Naturally,  the  Bible  is  the  source-book  for  the  ideas  and  ideals  of  the 
Christian  religion.  But  it  should  be  our  disposition  to  find  God  at 
work  at  every  stage  of  the  world's  history  and  in  every  department  of 
life.  Thus  may  we  discover  for  our  pupils  the  divine  content  of  the 
whole  world,  and  thus  may  we  spiritualize  universal  human  experience. 


126  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

To  illustrate :  There  are  portions  of  Plato's  Phaedo  that  give  clearer  and 
more  forceful  expression  to  the  great  yearnings  of  the  soul  for  immor- 
tality than  do  any  chapters  of  the  Bible  outside  of  the  utterances  of 
Christ  himself.  There  are  great  men,  past  and  present,  in  what  we  call 
secular  history,  whose  lives  reveal  more  of  the  spiritual  content  of  the 
world  than  do  the  lives  of  some  of  the  characters  of  the  Bible.  I  should 
rather  have  my  children  get  their  ideals  as  to  what  a  human  life  should 
be  from  men  like  John  Howard  and  Abraham  Lincoln,  than  from  men 
like  David  and  Solomon.  There  are  facts  in  the  literature  of  the  biolog- 
ical sciences,  like  physiology  and  neurology,  that  may  do  more  to  stir 
the  earnest,  intelligent  mind,  and  direct  it  towards  spiritual  salvation, 
than  do  many  of  the  texts  commonly  taken  from  Biblical  literature. 
I  see  no  reason  why  such  material  should  not  find  a  place  in  the  curricula 
of  religious  education.  Personally,  I  have  had  my  own  religious  nature 
more  profoundly  stirred  by  work  in  a  neurological  laboratory  than  by 
any  series  of  Bible  studies  or  sermons  I  have  ever  attended.  This,  too,  is 
said  in  no  disparagement  of  the  latter. 

Moreover,  Biblical  material  itself  should  be  selected  and  arranged 
with  strict  reference  to  the  economies  of  emotional  and  intellectual 
energy.  This  is  not  generally  the  case  at  present.  The  selection 
according  to  standards  outside  of  the  learner's  own  life  has  ignored  the 
fundamental  principles  already  mentioned  —  interest  and  self-activity. 
The  results  are  apparent.  The  minds  of  pupils  have  not  assim_ilated 
the  Bible,  and  neither  its  facts  nor  its  spirit  have  been  thoroughly  incor- 
porated into  their  lives.  There  are  two  tests  of  v;hat  a  mind  gets  out 
of  a  subject  of  study.  First,  and  most  important,  how  much  does  it 
love  it  ?  And,  second,  how  much  does  it  know  about  it  ?  Apply  these 
tests  to  the  young  men  and  young  women  who  have  come  up  through 
our  Sunday  schools.  Do  these  young  people  love  to  read  and  study  the 
Bible  in  their  leisure  hours?  And  do  these  young  people  have  an 
accurate,  unified  knowledge  of  the  Bible?  If  we  may  rely  upon  the 
testimony  of  well-qualified  observers,  both  within  and  without  the 
Church,  the  answer  must,  in  both  cases,  be  in  the  negative. 

An  important  cause  of  the  failure  to  realize  the  object  of  religious 
instruction  has  been  the  altogether  well-intentioned  but  irrational  use 
of  the  Bible  as  a  text-book.  The  Bible  is  not  properly  a  text-book  of 
instruction,  historically  or  pedagogically  considered.  The  canon  of  the 
Scriptures  was  not  established,  nor  the  compilation  of  diverse  writings 
made,  for  pedagogical  purposes.  It  is  more  nearly  an  encyclopedia  of 
history,  philosophy,  literature,  and  religion,  dealing  more  especially  with 
the  life  of  the  Hebrew  people.     It  is  not  a  pedagogically  unified  book, 


MATERIAL  OF  INSTRUCTION  FROM  VIEW  OF  LEARNER     127 

but  a  collection  of  books.  Imagine  such  a  collection  of  books,  made  up 
of  the  works  of  Ilesiod,  Homer,  Herodotus,  Xenophon,  yEschylus,  and 
other  Greek  writers,  being  used  in  our  |)ul)lic  schools  as  a  text-book  in 
Greek  history,  literature,  or  religion.  The  Bible  is  what  would  be  called 
in  secular  education  a  collection  of  documentary  material,  a  source- 
book as  it  were,  to  be  used  for  reference.  This  is  not  to  detract  in  the 
smallest  degree  from  the  importance  of  the  Bible.  It  is  merely  to  assert 
that  it  is  not  a  pedagogical  text-book. 

If,  then,  we  regard  the  Bible  as  a  religious,  historical,  and  literary 
encyclopedia,  and  not  as  a  text-book,  how  should  its  material  be  used  ? 
Manifestly,  as  source-material  is  used  in  secular  education.  Let  us 
apply  this  conception,  for  instance,  to  instruction  in  Bible  history. 
Here  we  should  have  a  series  of  historical  text-books,  presenting  the 
material  of  Hebrew  history  in  a  comprehensive  and  unified  form, 
drawing  not  only  from  the  Bible  but  from  every  other  source,  historical, 
ethnological,  archeological  and  other,  and  being  carefully  adapted  to 
the  grades  of  pupils  for  which  they  were  intended.  Each  of  these 
books  would  include  references  to  the  Bible  and  give  directions  for 
special  readings  in  the  Bible  so  as  to  make  the  pupils  familiar  with  it 
from  an  historical  point  of  view.  To  pursue  this  idea  further,  there 
might  be  written  a  beginners'  book,  treating  Bible  history  in  a  compre- 
hensive and  attractive  way,  somewhat  like  Dickens'  "Child's  History 
of  England,"  and  suited  to  boys  and  girls  from  twelve  to  fifteen  years 
of  age.  This  could  be  followed  by  several  books  dealing  with  separate 
periods  in  a  more  thorough  way,  and  providing  opportunities  for  sup- 
plementary reading  in  the  Bible  and  elsewhere. 

A  similar  plan  might  be  pursued  with  regard  to  the  literature  of  the 
Bible.  A  text-book  could  be  written  on  the  literary  masterpieces  of 
the  Hebrews,  and  with  this  as  a  guide,  special  studies  could  be  made  of 
the  Psalms,  Proverbs,  etc.  There  might  even  be  provided  a  text-book 
on  the  religion  of  the  Bible,  presenting  the  great  religious  conceptions 
it  contains  from  the  point  of  view  of  modern  knowledge  and  showing 
their  development  in  Christianity.  What  a  splendid  opportunity  such 
a  book  w'ould  aflford  for  using  the  material  of  comparative  religion  that 
is  so  richly  accumulating!  What  a  splendid  opportunity,  too,  through 
such  a  book,  to  lead  a  class  of  adolescents  into  an  intelligent  and  sym- 
pathetic appreciation  of  religion 

A  considerable  number  of  books,  based  upon  this  principle  of  selecting 
Bible-material,  are  already  in  existence.  But  we  need  a  carefully  pre- 
pared series  of  text-books  that  shall  cover  the  whole  field  of  religious 
education,  written  from  a  strictly  educational  point  of  view  and  de- 


128  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

signed  to  give  our  children  an  accurate  knowledge  of  the  sources  of  our 
rehgion,  its  development  in  the  hearts  and  lives  of  men,  and  its  supreme 
economy  in  our  own  lives.  If  it  be  said  that  such  a  series  of  text-books 
would  tend  to  divert  the  attention  of  pupils  from  the  Bible  itself,  my 
reply  is,  that  it  could  not  possibly  create  a  greater  chasm  between  the 
learner  and  the  Bible  than  already  exists  through  the  use  of  the  various 
chaotic  lesson-helps.  The  influence  of  the  latter  in  cheapening  the 
material  of  the  Bible  for  the  minds  of  children,  in  rendering  such  mater- 
ial fragmentary  and  uninteresting,  and  so  in  taking  the  Bible,  as  a  book, 
out  of  children's  lives,  can  never  be  estimated.  On  the  contrary,  such 
a  series  of  text-books  would  inspire  a  new  interest  in  the  Bible,  by  giving 
its  contents  in  an  attractive,  consecutive,  and  intelligible  form,  while  at 
the  same  time  providing  a  chart  and  compass  with  which  the  pupil 
might  be  helped  to  study  the  Bible  for  himself.  It  certainly  does  not 
destroy  a  pupil's  interest  in  the  masterpieces  of  secular  history,  litera- 
ture, or  science,  or  his  reverence  for  them,  to  approach  their  study 
through  scholarly  and  interesting  manuals.  There  is  no  reason  to 
believe  that  such  a  result  would  occur  in  the  case  of  the  Bible. 


ADAPTATION  OF  IDEAL  CURRICULUM  AND  METHODS 
TO  LOCAL  CONDITIONS 

HERBERT  WRIGHT  GATES 

SECRETARY    OF    CENTRAL    DEPARTMENT    Y.    M.    C.    A.,    CHICAGO,    ILLINOIS 

One  of  the  most  encouraging  things  about  the  present  Sunday-school 
situation  is  the  existence  and  evident  influence  of  a  new  ideal.  On  every 
hand  there  is  an  unrest,  which  may  be  called  a  divine  discontent.  Old 
standards  and  methods  are  being  judged  in  the  light  of  inadequate 
results  and  we  are  looking  for  better  things. 

This  is  good  but  therein  also  lies  a  certain  danger.  In  any  great 
movement  there  is  always  a  goodly  proportion  of  those  who  are  possessed 
of  the  Athenian  desire  to  see  or  hear  some  new  thing  and  for  whom  a 
little  knowledge  is  exceedingly  dangerous.  They  are  apt  to  seize  upon  a 
new  idea  and  run  away  with  it,  or  allow  it  to  run  away  with  them,  before 
they  have  thoroughly  considered  ways  and  means.  They  accept  the 
advice  to  hitch  their  chariots  to  a  star,  but  they  seem  to  have  a  sublime 
disregard  for  the  buckles.  The  star  in  this  particular  case  is  our  ideal 
curriculum  for  religious  instruction;  fully  graded,  with  courses  adapted 
to  the  intellectual  and  spiritual  needs  of  pupils  in  each  grade,  the  whole 
combining  unity  of  purpose  with  due  variety  in  treatment  and  progress 
from  part  to  part.  This  is  the  ideal,  but  it  is  unwise  for  a  school  to 
adopt  wholesale  any  graded  curriculum  of  study  without  adequate 
material  in  the  way  of  text  books  and  equipment,  and  teachers  com- 
petent to  use  the  same. 

Many  schools  in  their  eagerness  for  progress  have  really  retarded  it  by 
this  very  mistake.  It  is  usually  coupled  with  the  idea  that  if  one  can 
only  have  a  graded  course  all  difficulties  will  be  solved.  Disillusion- 
ment and  disappointment  follow  as  a  matter  of  course,  the  e.xperiment 
is  given  up  in  disgust,  and  one  more  "failure  for  fads"  is  chronicled  by 
the  conservatives. 

The  best  course  of  study  ever  devised  will  not  take  the  place  of  good 
teachers.  Even  graded  lessons  will  not  work  themselves.  They  simply 
give  the  efficient  teacher  a  better  instrument  to  work  with,  or  at  best, 
help  to  arouse  an  indifferent  teacher  and  secure  improvement  there.  We 
often  hear  it  said  "What  we  need  is  not  better  lessons  but  better  teach- 
ers." If  it  is  any  comfort  to  approach  the  subject  from  that  point  of 
view,  I  am  ready  to  assent  with  cheerfulness  for  as  soon  as  we  get  really 
better  teachers  the  better  lessons  will  come.     A  real  teacher  revolts 

129 


I30  THE  MATERIALS  OF  RELIGIOUSiEDUCATION 

sooner  or  later  against  the  self-stultification  of  ineffectual  work  with 
inferior  instruments. 

The  average  school  therefore  should  be  cautious  about  adopting  a 
graded  course  because  it  has  worked  well  somewhere  else  until  sure  that 
the  local  conditions  are  suitable.  One  school  in  a  small  town,  with 
teachers  of  only  ordinary  ability,  adopted  a  really  fine  course  which  had 
been  worked  out  by  a  school  in  an  university  town,  having  for  teachers 
many  of  the  university  faculty  and  abundant  facilities  in  the  way  of  refer- 
ence literature.  Now  the  smaller  school  thinks  graded  work  is  a  failure. 
So  it  was  there. 

Another  school,  similarly  equipped,  was  misled  into  adopting  a 
course  of  study  outlined  in  a  well  known  book.  The  course  was  an 
excellent  one  and  full  of  valuable  suggestions.  But  to  put  teachers  not 
thoroughly  trained  in  methods  of  independent  study  up  against  the  task 
of  working  out  lessons  for  themselves,  with  only  the  topics  to  guide  them, 
is  to  invite  defeat.  I  would  not  be  misunderstood  as  making  plea  for  the 
predigested  type  of  lesson  quarterly,  where  everything  is  made  easy  for  the 
teacher  except  the  task  of  interesting  the  pupil  and  really  teaching  him 
anything.  We  have  had  enough  of  this  sort  of  intellectual  narcotic. 
But  while  we  should  not  insult  the  intelligence  of  any  one  deemed  fit  to 
teach  our  children  in  religious  matters  by  denying  his  ability  to  think  at 
all,  neither  should  we  ignore  the  limitations  that  do  exist. 

The  fact  is  that  the  average  Sunday  school  at  present  is  doing  its 
work  and  must  continue  for  some  time  to  do  its  work  through  young  men 
and  women  of  average  ability  and  intelligence  not  particularly  trained 
in  habits  of  study,  much  less  in  methods  of  independent  scholarship. 
Moreover  most  of  these  teachers  have  other  work  which  occupies  the 
greater  part  of  their  time.  They  have  not  the  leisure  for  research  even 
if  they  have  the  ability.  We  must  not  ignore  the  practical  advantages 
which  the  prevailing  type  of  lesson  helps  afiford  to  such  workers.  The 
material  for  use  is  presented  in  compact  form,  clearly  outlined  and 
easily  mastered.  To  be  sure  most  of  it  is  not  worth  mastering  but  if  we 
are  to  lead  teachers  on  to  something  better  we  must  not  make  too  great 
a  jump.  Before  attempting  a  change,  the  average  school  should  be 
assured  of  text  books  which  outline  lessons  with  reasonable  clearness, 
furnish  the  requisite  amount  of  historical  and  illustrative  material  as 
briefly  as  is  consistent  with  adequate  presentation  and  suggest  methods 
of  treatment  without  undue  moralizing.  With  so  much  of  caution  as  to 
what  should  not  be  done,  a  word  or  two  of  practical  suggestion  in  a 
positive  way  may  be  encouraging  to  those  schools  eager  for  progress  but 
not  yet  seeing  all  the  way  clearly  before  them. 


ADAPTATION  OF  CURRICULUM  TO  LOCAL  CONDITIONS     131 

In  the  first  place  it  is  not  necessary  and  usually  not  wise  to  have  a 
fully  graded  course  to  start  with.  Almost  any  school  may  now  establish 
four  divisions,  kinder<;arten,  elementary,  secondary,  and  senior  or  adult, 
arid  find  one  good  text  book  for  each.  With  the  material  already  at 
hand  and  forthcoming,  such  schools  may  confidently  expect  to  find 
other  good  text  books  ready  for  use  in  each  of  these  divisions  at  the 
beginning  of  another  year.  These  will  be  taken  up  by  the  pupils  re- 
maining in  each  division  while  those  who  come  up  from  the  lower  divi- 
sion will  take  the  course  that  the  others  have  just  finished.  Thus  the 
foundation  for  a  graded  course  will  be  laid,  and,  supposing  the  school  to 
be  divided  into  divisions  of  four  grades  each,  it  would  take  but  four  years 
to  develop  a  fully  graded  curriculum.  It  goes  without  saying  that  there 
should  be  a  general  plan  for  the  curriculum  well  in  mind  to  start  with 
toward  which  as  a  goal  the  selection  of  courses  should  proceed. 

A  second  point  which  is  covered  by  such  a  mode  of  procedure  is  this : 
The  deficiencies  0}  some  teachers  may  be  met  and  their  difficidties  in  using 
modern  text  books  may  be  overcome  by  grouping  them  under  the  direction 
of  more  experienced  teachers  as  division  or  grade  leaders.  These  teachers 
may  meet  together  for  the  study  of  the  course  they  are  using,  thus  secur- 
ing the  advantage  of  the  old  time  teachers'  meeting  and  omitting  some  of 
its  disadvantages. 

This  same  principle  may  be  carried  still  further  and  applied  to  the 
school  as  a  whole  by  the  appointment  of  some  one  person  as  superintendent 
of  instruction. 

This  officer  may  be  the  pastor  of  the  church,  often  must  be.  It  may 
be  the  superintendent  of  the  school.  Preferably,  in  any  large  school  at 
least,  he  should  be  a  separate  officer,  some  one  with  adequate  educational 
qualifications.  It  should  be  his  duty  to  study  the  problems  of  the  cur- 
riculum as  a  whole,  to  consider  each  grade  in  relation  to  all  the  others, 
to  see  that  variety  and  special  adaptation  are  neither  sacrificed  to  dead 
uniformity  nor  prompted  at  the  expense  of  proper  unity  of  purposes.  It 
should  be  his  constant  endeavor  to  discover  among  the  teachers  or  mem- 
bers of  his  church  those  competent  to  undertake  independent  and  original 
work,  and  set  them  at  it.  With  all  that  has  been  said  by  way  of  caution 
against  rash  experimenting  in  advance  of  teaching  ability,  special 
emphasis  should  also  be  laid  upon  the  responsibility  laid  upon  every 
school  possessing  such  indejjcndent  teachers  of  making  some  contribu- 
tion to  the  general  welfare.  If  in  any  school  there  be  a  single  teacher 
competent  and  willing  to  undertake  the  task  of  working  out  a  course  of 
study  for  which  satisfactory  material  is  not  available  it  is  quite  as  un- 
wise and  even  wrong  to  keep  that  teacher  and  his  class  fettered  by  the 


132  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

restraints  of  a  uniform  system  as  it  would  be  to  plunge  the  entire  school 
into  work  for  which  they  were  not  fitted.  Our  best  text  books  for 
religious  instruction  will  come  to  us  as  have  the  best  ones  in  other  lines 
of  study,  not  turned  out  by  a  general  committee  as  parts  of  a  system,  but 
rather  as  the  result  of  practical  experience  of  good  teachers;  each  one 
working  out  his  problems  as  best  he  can,  finding  the  best  publisher  he 
can,  and  leaving  selection  on  the  ground  of  fitness  to  do  its  work. 

In  addition  to  thus  providing  opportunity  for  the  independent  worker 
to  take  the  lead,  every  effort  should  he  made  to  bring  the  entire  teaching 
force  up  to  the  highest  possible  level  of  e  fficiency. 

Every  school  should  include  in  its  course  some  provision  for  the 
normal  training  of  teachers.  The  training  of  the  teacher  will  include 
adequate,  comprehensive  knowledge  of  the  subject  matter  with  careful 
study  of  the  theory  and  method  of  teaching.  With  a  well  planned  cur- 
riculum, the  first  requirement  should  be  met  by  the  regular  course  of 
study  in  the  grades,  through  which  the  teacher  will  have  passed;  the 
second  requirement  should  be  provided  for  in  special  classes  for  the 
study  of  religious  pedagogy.  There  are  a  number  of  excellent  text  books 
which  are  now  available  for  such  a  course.  Nor  is  it  necessary  to  wait 
until  a  full  class  can  be  gathered  or  a  suitable  teacher  found  in  the  school. 
Excellent  opportunities  are  offered  in  the  way  of  correspondence  study. 
Such  reading  courses  as  those  offered  by  the  American  Institute  of  Sacred 
Literature,  or  by  the  Sunday  School  Commission  of  the  Diocese  of  New 
York,  if  actively  promoted  among  the  teachers  in  any  school  would 
yield  a  rich  harvest  in  greater  efficiency  and  readiness  to  attempt  ad- 
vanced work.  The  cost  of  these  correspondence  coiurses  is  moderate. 
It  would  be  a  splendid  investment  for  many  schools  to  bestow  a  scholar- 
ship upon  a  number  of  teachers  each  year. 

Another  difficulty  which  must  he  recognized  is  that  presented  by  the 
physical  deficiencies  of  the  average  Sunday  school  in  the  way  of  rooms  and 
material  equipment.  Most  modern  churches  are  showing  improvement 
in  this  direction  but  the  vast  majority  of  these  edifices  indicate  a  total 
ignorance  of,  or  disregard  for,  the  claims  of  the  Sunday  school  for  suit- 
able quarters.  Separate  rooms  for  the  various  divisions  of  the  school, 
except  the  primary,  are  yet  an  innovation;  while  tables  or  desks  for 
scholars  to  work  at  are  regarded  as  a  useless  extravagance.  The  ideal 
seems  to  be  that  of  a  meeting  place  rather  than  of  a  school  room.  The 
influence  of  uniformity  is  strongly  felt  here  also. 

Something  can  be  done  towards  overcoming  this  difficulty  by  the  use 
of  screens,  which  serve  to  shut  classes  from  each  other's  sight,  if  not 
entirely  from  sound.    In  one  school  such  screens  are  made  to  serve  a 


ADAPTATION  OF  CURRICULUM  TO  LOCAL  CONDITIONS    133 

double  purpose  by  covering  the  upper  portion  of  them  vvithjjlackboard 
material.  Where  the  expense  of  tables  for  note  book,  map,  and  picture 
wojk  is  felt  to  be  too  great,  lapboards  may  be  made  to  answer  the  pur- 
pose.    Necessity  and  the  will  to  do  will  overcome  many  physical  defects. 

Perhaps  the  greatest  need  oj  all  is  for  more  of  the  pioneer  spirit;  a 
willingness  to  make  experiments  within  range  oj  reasonable  expectation 
oj  success. 

We  must  not  expect  to  accomplish  everything  at  once,  but  be  willing 
to  take  time,  and  to  make  beginnings.  I  have  heard  superintendents 
and  pastors  say,  "We  are  interested  in  this  movement  and  are  watching 
those  who  are  working  it  out;  when  the  work  is  finished  we  want  to  put 
it  into  our  schools."  So  far  as  such  a  remark  is  prompted  by  proper 
regard  for  the  caution  with  which  this  paper  opened,  we  have  no  criti- 
cism, but  so  far  as  it  reflects  either  the  spirit  of  indolence,  or  of  unwilling- 
ness to  do  something  even  if  one  cannot  do  all  that  might  be  desired, 
it  is  utterly  unworthy.  Suppose  your  school  does  not  find  a  fully  graded 
course  with  suitable  text  books  ready  to  hand.  Start  in  with  what  can 
be  found,  in  whatever  grade  it  may  be.  Be  content  to  let  one  teacher 
or  class  make  progress  even  if  others  have  to  stand  and  wait.  Do  not 
despise  the  day  of  small  things.  Above  all  let  us  consent  to  sacrifice 
smoothness  of  organization  to  vitality  of  spirit,  rather  than,  as  is  now  too 
often  the  case,  to  sacrifice  spiritual  results  on  the  altar  of  the  system. 


TEACHER  TRAINING  IN  THE  LOCAL  SUNDAY  SCHOOL 
EDWARD  PORTER  ST.  JOHN, 

PROFESSOR    IN    THE    HARTFORD    SCHOOL    OF    RELIGIOUS    PEDAGOGY, 
HARTFORD,    CONN. 

"The  educational  problem  of  every  century  is  to  find  the  school- 
master, not  to  found  the  school,"  says  Dr.  Little.  In  teacher- training 
is  our  great  need  and  opportunity.  The  eflfort  for  gradation,  in  its 
largest  and  vital  sense,  is  the  only  other  reform  that  can  compare  with 
it  in  importance ;  and  that  is  bound  up  with  this,  for  it  is  through  the 
training  of  the  teacher  that  it  will  be  accomplished. 

Whatever  there  is  of  ineffectiveness  in  Sunday-school  teaching  is  not 
due  chiefly  to  lack  of  Christian  character  in  the  teachers.  The  most 
sincere  and  consecrated  members  of  the  Church  are  found  among  the 
number.  And  perhaps  the  most  careless  of  all  are  not  wholly  responsible 
for  their  attitude.  Until  we  take  Sunday-school  teaching  sufficiently 
seriously  to  provide  training  for  the  teachers  how  can  we  expect  them 
to  appreciate  its  responsibilities? 

By  very  few  pastors  or  superintendents  is  the  need  of  teacher-training 
fully  appreciated,  but  it  is  everywhere  felt.  Few  would  claim  that  they 
have  made  adequate  provision  for  it.  Yet  satisfactory  plans  and  results 
are  wholly  attainable  by  the  Sunday  school  of  the  average  church.  Such 
plans  this  paper  is  designed  to  suggest.  The  writer  has  ideals  as  to  the 
Sunday-school  teacher's  work,  but  they  have  not  been  formed  in  ignor- 
ance of  the  real  conditions  under  which  the  work  must  be  carried  on  in 
city,  town,  and  country  churches. 

The  principal  error,  where  any  effort  is  made  to  this  end  to-day,  is 
in  the  character  of  the  plan.  The  chief  emphasis  is  placed  upon  the 
teachers'  meeting,  which  can  never  be  an  adequate  substitute  for  the 
training-class.  Indeed,  its  influence  is  often  detrimental  to  the  real 
development  of  teaching  power.  The  average  teachers'  meeting  is  an 
institution  for  the  manufacture  of  crutches  for  able-bodied  people  who 
have  never  learned  to  walk.  Instead  of  grounding  the  teachers  in 
educational  principles  and  giving  facility  in  the  use  of  correct  method 
it  simply  provides  an  exposition  of  the  next  lesson;  and  in  proportion 
to  the  extent  to  which  it  guides  the  teachers  in  their  work  it  fosters  the 
feeling  that  a  knowledge  of  either  principles  or  method  is  a  wholly  unnec- 
essary accomplishment.  Instead  of  stimulating  self-reliance,  developing 
natural  gifts,  and  encouraging  such  response  to  the  special  needs  of  a 

134 


TEACHER  TRAINING  IN  THE  LOCAL  SUNDAY  SCHOOL     135 

class  as  will  secure  a  helpful  adaptation  of  the  lesson,  it  checks  original- 
ity, lessens  the  personal  element  in  teaching,  and  tends  toward  a  mechan- 
ical repetition  of  stale  thoughts.  The  plan  is  defended  because  the 
teachers  are  untrained :   the  answer  is,  Train  them. 

The  successful  conduct  of  such  a  class  is  the  immediate  difficulty  to 
be  overcome.  The  essential  problems  to  be  solved  are  four :  to  find  the 
teacher,  select  and  interest  the  students,  determine  the  course  of  study, 
and  discover  a  suitable  time  and  place  of  meeting.  These  will  be  con- 
sidered in  order. 

I.  The  time  and  place  0}  meeting.  The  first  objection  to  the  plea 
for  a  normal  class  is,  "When  can  we  meet?"  In  city  and  town  every 
evening  is  already  filled  with  other  engagements.  In  the  country  an 
additional  weekly  meeting  would  often  be  welcomed,  but  the  scattered 
population  and  the  farmer's  long  work  day  usually  make  it  impractic- 
able. With  a  well-equipped  and  enthusiastic  teacher  this  difficulty 
may  be  overcome  in  case  of  small  groups  of  especially  loyal  and  pro- 
gressive teachers.  I  have  known  classes  that  met  at  nine  o'clock  Sun- 
day morning,  at  nine  Sunday  evening,  at  four  Sunday  afternoon,  at  the 
close  of  the  Christian  Endeavor  meeting  on  Monday  evening,  for  half  an 
hour  before  the  weekly  prayer  meeting,  and  others  for  an  hour  after 
its  close.  But  these  plans  are  manifestly  unsatisfactory,  and  of  very 
limited  availability.  In  three-fourths  of  our  schools  teacher-training 
classes  can  be  successfully  maintained  at  only  one  time  during  the 
week.  That  is,  in  the  Sunday  school  during  its  regular  session.  Adopt 
this  time  and  one  problem  disappears.  It  is  the  hour  already  set  apart 
for  Sunday-school  work  by  those  whom  you  desire  to  enlist.  Social 
and  other  engagements  do  not  conflict. 

Certain  objections  will  be  urged.  First  of  all,  "  The  teachers  cannot 
attend."  I  admit  it,  and  reply.  Gather  as  many  of  them  as  you  can 
before  breakfast  on  Sunday  morning  and  lead  them  to  higher  ideals 
and  better  work  —  but  remember  that  if  you  limit  your  efforts  to  this, 
this  is  what  you  will  always  have  to  do.  By  a  normal  class  in  the 
Sunday  school  itself  you  may  give  in  advance  a  training  to  those  who 
will  begin  to  take  the  places  of  your  present  untrained  teachers  two  or 
three  years  from  now. 

Again,  it  will  be  said  that  this  plan  will  substitute  pedagogical  lessons 
for  lessons  from  the  Bible  for  those  who  take  this  training.  But  any 
worthy  pedagogical  course  taught  by  a  competent  Christian  teacher  will 
yield  as  large  results  in  the  strengthening  of  Christian  character  as  the 
usual  round  of  Bible  lessons.  Besides  this  we  must  take  into  account  the 
reflex  influence  of  the  future  teaching  for  which  this  prepares  the  way. 


136  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

The  objection  that  the  training  of  teachers  is  not  a  suitable  occupa- 
tion for  the  Sabbath  is  hardly  worthy  of  mention.  If  the  work  of  the 
Sunday  school  is  a  legitimate  occupation  for  the  day  that  is  consecrated 
to  religion,  surely  no  phase  of  it  is  more  appropriate  than  that  which 
provides  for  the  perpetuity  and  greater  efficiency  of  the  institution  itself. 

A  more  serious  objection  is  that  the  time  given  to  lesson  study  in  the 
average  school  is  brief,  and  the  conditions  under  which  the  work  is 
carried  on  are  not  favorable  to  thorough  study  of  this  kind.  Many 
schools  have  met  the  first  objection  by  excusing  those  who  form  the 
training  class  from  attendance  at  a  part  or  all  of  the  general  exercises 
of  the  school.  This  makes  it  possible  to  give  a  full  hour  to  the  class 
session.  If  a  separate  room  can  be  assigned  to  its  use  it  greatly  facili- 
tates its  work. 

II.  The  gathering  of  the  class.  Membership  should  be  limited  to 
prospective  teachers.  If  the  suggestion  as  to  time  and  place  is  followed 
there  will  sometimes  be  a  temptation  to  simply  transform  some  present 
class  in  the  school  into  one  for  teacher  training.  Sometimes  this  may 
be  feasible,  but  there  is  danger  here.  The  seriousness  of  purpose,  earn- 
estness of  effort,  and  esprit  de  corps  that  contribute  largely  to  the  end  in 
view  cannot  be  secured  without  this  limitation. 

With  a  good  course  of  study  and  a  competent  teacher  it  will  not  be 
difl&cult  to  secure  the  co-operation  of  suitable  young  people.  Member- 
ship in  such  a  class  is  usually  regarded  as  a  privilege,  when  the  class 
meets  at  the  regular  Sunday-school  hour.  Some  schools  have  been  com- 
pelled to  limit  the  number  permitted  to  join.  In  some  cases  a  pledge 
to  become  regular  teachers  as  soon  after  the  course  is  finished  as  the 
opportunity  opens  is  required  of  all  who  enter.  Some  such  understand- 
ing of  an  informal  kind  may  be  preferable  to  the  rigid  agreement. 

When  such  a  plan  is  established,  the  course  of  training  may  readily 
be  extended  to  cover  two  years.  Then  a  junior  and  a  senior  class  will 
be  maintained,  and  a  new  group  of  trained  teachers  graduated  each  year. 

One  caution  may  well  be  emphasized.  During  the  course  of  study 
no  member  of  the  class  should  be  asked  to  act  as  a  substitute  teacher, 
if  the  class  meets  at  the  regular  Sunday-school  session.  A  reserve  class 
made  up  of  those  who  may  be  drafted  for  such  service  is  desirable,  but 
to  make  the  normal  class  serve  this  purpose  is  to  defeat  its  aims.  Ex- 
perience has  shown  that  after  a  few  years  of  such  work  as  has  been  out- 
lined the  supply  of  trained  teachers  often  exceeds  the  demand.  Then 
the  normal  class  graduates  may  be  assigned  to  a  reserve-class  where 
they  will  do  practice  work  in  teaching,  and  act  as  substitute  teachers  as 
occasion  offers,  until  they  are  regularly  assigned  to  classes. 


TEACHER  TRAINING  IN  THE  LOCAL  SUNDAY  SCHOOL     137 

III.  The  choke  oj  the  teacher.  This  is  usually  regarded  as  the  more 
difficult  problem.  In  few  schools  is  it  incapable  of  solution.  Every- 
where are  public-school  teachers  who  have  had  pedagogical  training. 
Many  of  them  are  in  heartiest  sympathy  with  the  spirit  of  the  Sunday 
school,  and  they  respond  much  more  readily  to  a  call  to  the  training-class 
than  to  teach  the  usual  Bible  lessons.  The  work  appeals  to  personal 
interests  and  makes  demands  upon  professional  training. 

Such  trained  leadership  can  frequently  be  obtained,  but  it  is  not 
essential.  The  best  teacher  who  is  available  should  take  the  class. 
Some  day  it  will  be  recognized  that  this  class  is  the  most  important  in 
the  school,  and  then  the  best  teacher  will  be  assigned  to  it  without  ques- 
tion. Whatever  the  condition,  it  should  be  remembered  that  the  best 
teacher  available  is  better  than  none  at  all.  In  many  a  Sunday  school, 
during  the  past  ten  years,  an  untrained  teacher  has  led  in  the  study  of  a 
good  text-book  with  much  profit,  though  when  the  course  began  it  was 
as  new  to  her  as  to  the  class.  Previous  experience  in  teaching,  addi- 
tional time  given  to  study,  wider  parallel  reading,  may  make  such  an 
one  a  thoroughly  efficient  leader.  And  in  many  such  classes  bright 
students  have  built  on  the  foundation  given  in  such  a  course  and  have 
soon  far  surpassed  their  teachers.  Such  an  arrangement  is  not  an  ideal 
one,  but  in  the  present  stage  of  Sunday-school  teaching  there  is  much 
progress  possible  this  side  of  perfection. 

IV.  The  choice  oj  the  course  oj  study.  Because  most  of  our  normal 
class  teachers  will  at  present  be  relatively  untrained,  this  problem  is  the 
most  important  of  all.  It  is  not  difficult  to  find  material.  Text-books 
have  multiplied  during  the  last  few  years,  but  while  many  of  them  are 
painfully  inadequate,  we  have  to-day  considerable  opportunity  for 
choice  among  really  worthy  courses. 

In  the  selection  of  a  text-book  the  first  matter  to  be  determined  is  the 
choice  of  topics  to  be  covered.  Most  of  the  books  which  are  styled 
"normal  lessons"  are  made  up  wholly  or  chiefly  of  Biblical  material. 
It  should  be  recognized  at  the  outset  that  the  study  of  such  courses  is  not 
teacher-training.  Biblical  knowledge  beyond  that  gained  from  a  study 
of  the  International  uniform  lesson  is  surely  an  essential  part  of  the 
equipment  of  a  Sunday-school  teacher,  but  it  is  something  entirely  differ- 
ent from,  and  should  precede,  real  teacher- training.  There  is  no  good 
reason  why  such  courses  of  study,  from  the  books  of  so-called  normal 
lessons,  or  from  any  of  the  "advanced"  Sunday-school  lessons,  or  from 
other  sources,  should  not  be  used  in  the  Sunday  school  with  classes  of 
young  people  during  the  year  or  two  just  preceding  entrance  to  the  gen- 
uine normal  class.     Where  a  graded  curriculum  has  been  adopted  pro- 


138  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

vision  for  such  study  is  already  made.  But  five  lessons  on  the  principles 
and  methods  of  teaching,  five  on  child  nature  and  Sunday-school  man- 
agement, and  from  twenty-five  to  seventy-five  on  the  Bible  do  not  make 
an  adequate  normal  course. 

The  course  of  pedagogical  training  for  Sunday-school  teachers  should 
include  at  least  four  elements :  first,  child  study  or  educational  psychology, 
from  the  genetic  point  of  view ;  second,  the  principles  of  education,  using 
the  term  in  its  largest  sense ;  third,  general  method,  or  the  principles  and 
methods  of  instruction ;  fourth,  practice  in  teaching.  To  this  should  be 
added  a  brief  treatment  of  the  purpose,  organization,  and  management 
of  the  Sunday  school. 

Two  objections  may  be  urged  against  most  of  the  text-books  on  these 
topics  that  have  thus  far  been  proposed  for  Sunday-school  use.  The 
first  is  that  they  concern  themselves  with  petty  details  and  ignore  the 
larger  and  more  vital  elements  of  educational  theory  and  practice. 
Almost  equally  unfortunate  is  the  fact  that  they  consist,  for  the  most  part, 
of  skeleton  outlines  which  are  almost  as  bare  of  illustration  and  elabora- 
tion as  the  ordinary  catechism.  This  means  either  that  vital  educational 
principles  are  violated  in  their  presentation,  or  that  the  teacher  must  do 
much  outside  reading  and  possess  considerable  skill  in  teaching.  Inas- 
much as  most  of  these  books  are  guiltless  of  bibliography  and  the 
majority  of  the  teachers  who  use  them  are  relatively  untrained,  the 
results  are  often  incommensurate  with  the  effort  put  forth.  Fortunately 
we  now  have  a  few  books  of  a  distinctly  better  class  from  which  selection 
may  be  made. 

Certain  of  these  courses  will  be  briefly  mentioned  for  the  information 
of  those  who  desire  to  plan  for  teacher-training  classes.  The  list  is  not 
exhaustive,  but  is  designed  to  suggest  a  limited  number  of  the  books 
that  commend  themselves  to  the  writer  as  the  best  with  which  he  is 
familiar.  Those  which  provide  more  extended  treatment  of  the  topics 
are  mentioned  first. 

The  Making  of  a  Teacher,  by  Martin  C.  Brumbaugh,  Ph.  D.,  LL.  D. 
(i2mo,  351  pages,  $1.00.  The  Sunday  School  Times  Co.,  Philadelphia.) 
Offers  full  elaboration  and  illustration  of  the  various  lessons  rather  than 
mere  skeleton  outlines.  Thirty-one  chapters,  each  of  suitable  length 
for  a  single  lesson.  The  lessons  follow  the  progressive  development  of 
the  mental  powers,  pass  to  the  consideration  of  minor  methods  and 
teaching  devices,  and  conclude  with  larger  views  of  the  scope  and  aims 
of  religious  education.  As  a  course  of  study  for  Sunday-school  teachers 
it  needs  supplement  from  the  child-study  point  of  view,  particularly  as 
to  the  unfolding  of  the  child's  emotional  life.     It  is  especially  strong 


TEACHER  TRAINING  IN  THE  LOCAL  SUNDAY  SCHOOL     139 

and  helpful  in  its  emphasis  upon  the  power  of  the  teacher's  personal 
character. 

Education  in  Religion  and  Morals,  by  George  A.  Coe,  Ph.  D.  (i2mo, 
434  pages,  $1.00.  Fleming  H.  Revell  Co.,  N.  Y.)  Covers  much  the 
same  field  as  the  preceding,  but  from  a  quite  different  point  of  view. 
He  begins  with  the  largest  views  of  the  subject,  and  passes  to  minor 
principles  and  their  application  in  the  work  of  teachers  and  parents. 
The  book  contains  the  lessons  on  child-study  which  are  lacking  in  the 
one  last  mentioned  and  its  discussion  of  educational  theory  is  more  stim- 
ulating and  suggestive,  but  it  contains  less  on  teaching  method  and  class 
management.  It  is,  perhaps,  best  adapted  to  a  rather  thoughtful  and 
comparatively  mature  class. 

Sunday  School  Teaching,  by  William  W.  Smith,  M.  A.,  M.  D. 
(i2mo,  169  pages,  paper,  $0.50.  The  Young  Churchman  Co.,  Milwau- 
kee.) Stands  midway  between  the  type  of  the  two  just  mentioned  and 
the  skeleton  outlines.  Thirty-six  chapters,  each  suitable  for  a  single 
lesson.  It  is  frankly  a  rather  hastily  prepared  compilation,  based  upon 
some  of  the  better  books  designed  for  the  training  of  Sunday-school 
teachers,  together  with  the  best  recent  books  on  general  educational 
topics.  The  result  of  the  mode  of  preparation  has  been  happy  as  to 
content,  but  not  always  as  to  the  form  in  which  it  is  offered  for  the 
teacher's  use,  as  there  is  in  some  lessons  considerable  repetition.  The 
book  attempts  to  cover  the  whole  field  of  teacher-training,  and  perhaps 
does  so  more  fully  than  any  other  single  volume.  It  is  strongest  in 
general  method,  in  which  it  parallels  Mr.  See's  book  mentioned  below, 
and  especially  in  the  seven  lessons  on  child-study ;  the  brief  sections  on 
school  organization  and  the  curriculum  are  less  valuable  than  the  others. 
It  is  a  good  course,  much  in  advance  of  its  predecessors. 

The  Teaching  0}  Bible  Classes,  by  Edwin  F.  See.  (i2mo,  181  pages, 
paper,  $0.60.  International  Com.  Y.  M.  C.  A.,  N.  Y.)  Contains 
twenty-three  lessons,  two  examinations,  and  an  appendix  containing 
hints  on  the  organization  and  conduct  of  a  teacher- training  class.  Well 
arranged  for  teaching,  and  contains  many  significant  quotations  from 
recent  writers  with  references  to  books  of  an  older  type,  in  connection 
with  each  topic.  It  deals  more  largely  with  teaching  methods  than  with 
educational  principles.  The  author  has  in  view  the  training  of  teachers 
of  young  men  and  older  boys;  child-study  is  represented  only  by  one 
chapter  on  adolescence,  and  most  of  the  illustrations  of  method  apply 
chiefly  to  work  with  adolescent  or  adult  classes.  The  book  represents 
the  transition  from  the  older  to  the  "  new  "  education,  but  presents  the 
former  at  its  best,  and  contains  much  of  the  spirit  of  the  latter.     It  is 


I40  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

one  of  the  best  brief  courses  paralleling  Dr.  Brumbaugh's  in  a  general 
way. 

How  to  Interest,  by  W.  J.  Mutch,  Ph.  D.  (i6mo,  74  pages,  paper, 
$0.15  net.  Christian  Nurture,  New  Haven,  Conn.)  Contains  twenty- 
three  lessons,  clear,  concise,  and  well  arranged  for  teaching.  While 
written  distinctly  from  the  child-study  point  of  view,  it  states  or  implies 
most  of  the  important  principles  of  teaching.  The  author  has  evidently 
made  the  educational  thought  of  the  day  his  own  and  presents  it  from 
the  standpoint  of  practical  Sunday-school  work. 

A  Primer  on  Teaching,  by  John  Adams,  M.  A.,  B.  S.  (Small  i6mo, 
129  pages,  paper,  $0.30.)  Nine  chapters,  each  containing  material 
enough  for  two  or  three  lessons  for  the  average  training-class.  The 
first  chapter  is  on  child  nature,  but  the  lessons  are  based  chiefly  upon 
adult  psychology  and  it  emphasizes  method  rather  than  principles.  It 
is  one  of  the  best  courses  of  its  class,  and  well  supplements  the  one  last 
mentioned. 

From  One  to  Twenty-one,  by  Walter  C.  Murray,  M.A.,  LL.D. 
(Small  i6mo,  63  pages,  paper,  $0.10.  R.  Douglas  Fraser,  Toronto.) 
The  thirteen  lessons  aim  to  outline  the  most  important  facts  in  child-study 
indicating  their  bearing  upon  Sunday-school  work.  The  many  quota- 
tions, which  are  from  recent  and  authoritative  writers,  and  the  lack  of 
much  direct  application  of  principles  and  method  to  Sunday-school  work 
indicate  that  it  is  largely  a  compilation.  Emphasizes  important  matters 
which  are  untouched  by  Dr.  Mutch,  particularly  in  connection  with 
adolescence.     Clear  and  helpful. 

Sabbath  School  Methods,  by  Frederick  Tracy,  B.  A.,  Ph.  D.  Another 
of  the  books  forming  a  part  of  the  teacher-training  course  adopted  by 
the  Presbyterian  Church  of  Canada.  Covers  a  somewhat  wider  field 
than  Adams'  primer,  but  is  neither  as  full  nor  as  stimulating  as  that 
book.     It  has  real  value,  nevertheless. 

If  the  briefer  courses  above  mentioned  are  used  by  a  teacher  who 
has  had  no  pedagogical  training  some  parallel  reading  is  essential  on  his 
own  part,  and  is  desirable  for  such  students  as  can  give  sufficient  time 
to  the  study.  Any  book  in  the  preceding  list  is  of  value  as  a  supplement 
to  any  other  on  the  same  topic.  In  addition  to  these  the  following  may 
be  suggested : 

On  General  Principles  of  Moral  and    Religious    Education 

Moral  Education,  by  Edward  Howard  Griggs.  (i2mo,  352  pages, 
$2.00.  B.  W.  Heubsch,  N.  Y.)  A  very  suggestive  discussion  of  many 
phases  of  the  topic.     Contains  a  very  full  annotated  bibliography. 


TEACHER  TRAINING  IN  THE  LOCAL  SUNDAY  SCHOOL     141 

Reports  of  the  Conventions  0}  the  Religious  Education  Association. 
(8vo,  422  to  649  pages  each,  free  to  members  of  the  association  as  pub- 
lished. Religious  Education  Association,  Chicago.)  Contain  many 
valuable  papers  b}-  prominent  specialists. 

Principles  of  Religious  Education,  by  ten  writers  of  national  promin- 
ence. (i2mo,  292  pages,  $1.50.  Longmans,  Green  &  Co.,  N.  Y.) 
Lectures  delivered  under  the  auspices  of  the  Sunday  School  Commission 
of  the  Diocese  of  New  York. 

On  Child  Study 

Fundamentals  of  Child  Study,  by  Edwin  A.  Kirkpatrick.  (i2mo, 
384  pages,  $1.25.  Macmillan  Co.,  N.  Y.)  Written  with  the  needs  of 
secular  teachers  in  mind,  but  very  valuable  to  the  thoughtful  Sunday- 
school  teacher.  Emphasizes  pedagogical  applications  rather  than  details 
of  investigations. 

The  Child,  by  Amy  Tanner.  (i2mo,  430  pages,  $1.50.  Rand, 
McNally  &  Co.,  Chicago.)  A  good  summary  of  most  of  the  published 
investigations.  Less  of  pedagogical  suggestion  than  in  the  book  men- 
tioned above,  but  very  valuable  for  its  concrete  presentation  of  the  facts. 

The  Pedagogical  Bible  School,  by  Samuel  B.  Haslett.  (Large  i2mo, 
383  pages,  $1.25.  Fleming  H.  Revell  Co.,  N.  Y.)  Pages  87-202 
describe  the  various  stages  of  development;  pages  305-340  outline  a 
graded  Sunday-school  curriculum  based  on  the  characteristics  and  needs 
of  the  various  stages.  The  intervening  pages  are  given  chiefly  to  the 
discussion  of  methods  of  teaching. 

Many  valuable  papers  are  found  in  the  two  volumes  of  Studies  in 
Education,  edited  by  Earl  Barnes  and  published  by  the  editor  at  Phila- 
delphia, and  in  the  thirteen  volumes  of  The  Pedagogical  Seminary, 
edited  by  G.  Stanley  Hall  and  published  at  Worcester,  Mass. 

On  General  Method 

The  Method  of  the  Recitation,  by  Charles  A .  and  Frank  M.  McMurray. 
(i2mo,  339  pages,  $0.90.     The  Macmillan  Co.,  N.  Y.) 

The  Essentials  of  Method,  by  Charles  De  Garmo.  (i2mo,  133  pages, 
$0.65.     D.  C.  Heath  &  Co.,  Boston.) 

These  two  volumes  are  the  standard  text-books  on  the  theory  of  ap- 
perception and  the  formal  steps  in  teaching  of  the  Herbartian  school. 

How  to  Plan  a  Lesson,  by  Marianna  C.  Brown.  (i2mo,  93  pages, 
$0.75.  Fleming  H.  Revell  Co.,  N.  Y.)  Three  of  the  four  chapters 
apply  the  principles  of  general  method  to  the  teaching  of  Sunday-school 
lessons. 


142  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Picture  Work,  by  Walter  L.  Hervey.  (i6mo,  91  pages,  paper,  $0.30. 
Chautauqua-Century  Press,  Meadville,  Pa.)  The  best  handbook  of 
illustrative  teaching. 

On  Principles  of  Education 

Talks  to  Teachers,  by  William  James.  (i2mo,  301  pages,  $1.50. 
Henry  Holt  &  Co.,  N.  Y.)     Popular  and  very  suggestive. 

Psychological  Principles  of  Education,  by  Herman  H.  Home. 
(i2mo,  435  pages,  $1.75.  The  Macmillan  Co.,  N.  Y.)  One  of  the 
very  best  recent  books.     175  pages  on  moral  and  religious  education. 

The  Educative  Process,  by  William  C.  Bagley.  (i2mo,  357  pages, 
$1.50.  The  Macmillan  Co.,  N.  Y.)  More  emphasis  upon  teaching 
than  upon  education  in  the  larger  sense.    A  valuable  book. 

The  Pedagogical  Bible  School,  by  Samuel  B.  Hazlett.  (i2mo,  383 
pages,  $1.25.  Fleming  H.  Revell  Co.,  N.  Y.)  Presents  the  foundation 
principles  of  the  graded  school,  from  the  child-study  standpoint. 

Principles  and  Ideals  for  the  Sunday  School,  by  Ernest  D.  Burton  and 
Shailer  Matthews.  (i2mo,  207  pages,  $1.00.  University  of  Chicago 
Press).  Outlines  the  plans  of  a  graded  school  in  which  systematic 
Bible-study  is  the  determining  factor. 

How  to  Conduct  a  Sunday  School,  by  Marion  Lawrence.  (Large 
i2mo,  1279  pages,  $1.25.  Fleming  H.  Revell  Co.,  N.  Y.)  The  title 
indicates  the  scope  of  the  work.  The  latest  and  best  book  on  Sunday- 
school  management. 

This  list  has  been  kept  as  small  as  possible.  It  might  be  extended 
to  many  times  its  length.  Where  choice  was  possible,  the  more  recent 
or  less  familiar  books  have  been  included. 

The  courses  of  study  mentioned  in  the  first  list  provide  a  uniform 
course  of  study  for  all  members  of  the  teacher-training  class.  The 
graded  Sunday  school  demands  specialization  of  its  teachers,  and  to 
provide  for  this  in  their  training,  the  writer,  while  superintendent  of  the 
New  York  State  Sunday  School  Association,  devised  a  plan  which  has 
been  successfully  used  by  many  classes  organized  under  the  auspices 
of  that  body.  It  provides  that  while  all  members  of  the  teacher-train- 
ing class  follow  the  same  general  course  of  study,  each  supplements 
this  by  study  or  careful  reading  of  one  or  more  volumes  designed  to  give 
aid  in  meeting  the  special  problems  of  some  particular  department 
of  the  school.  Having  selected  her  prospective  field  of  labor,  the 
candidate  for  the  teacher's  office  thus  seeks  to  make  herself  a  specialist 
in  the  teaching  of  those  particular  grades.  The  books  forming  such  a 
reading  course  may  be  purchased  by  the  school,  and  may  form  a  per- 
manent hbrary  for  the  use  of  teachers. 


TEACHER  TRAINING  IN  THE  LOCAL  SUNDAY  SCHOOL     143 

This  plan  of  makinji;  the  special  training  for  work  with  a  particular 
grade  of  pupils  supplementary  to  the  general  course  makes  it  possible 
to  use  the  latest  and  most  stimulating  books  for  this  purpose,  even  though 
they  cover  but  a  small  part  of  the  whole  field  of  teacher-training.  Among 
those  which  may  be  used  in  this  way  are  such  as  the  following : 

For  Kindergarten  and  Primary  Grades 

A  Study  oj  Child  Nature,  by  Elizabeth  Harrison. 
The  Point  of  Contact,  by  Patterson  Du  Bois. 
Picture  Work,  by  Walter  L.  Ilervey. 

For  Junior  Grades 

Ajter  the  Primary,  What?  by  A.  H.  Mc Kinney. 
Picture  Work.     (See  above.) 

For  Intermediate  Grades 

The  Boy  Problem,  by  William  B.  Forbush. 
Talks  to  Teachers,  by  William  James. 
Teaching  and  Teachers,  by  PI.  Clay  Trumbull. 

For  Senior  Grades 

The  Psychology  0}  Religion,  by  Edwin  D.  Starbuck. 

The  Spiritual  Life,  by  George  A .  Coe. 

The  Religion  oj  a  Mature  Mind,  by  George  A .  Coe. 

Adult  Bible  Classes,  by  Irving  E.  Wood  and  Newton  M.  Hall. 

In  planning  for  any  such  reading  course  it  is  of  course  of  great  im- 
portance that  the  books  be  carefully  selected  in  view  of  the  class  which 
is  to  use  them.  The  above  list  contains  some  that  are  so  popular  as  to 
be  suitable  for  any  class,  while  others  would  be  of  value  only  with  more 
mature  and  thoughtful  students. 

Such  plans  as  have  been  outlined  above  are  sufficiently  practical, 
sufficiently  thorough,  and  sufficiently  adaptable  to  merit  consideration 
in  every  Sunday  school.  The  fact  that  the  Pennsylvania  State  Sunday 
School  Association  has  during  the  past  year  enrolled  some  5000  students 
in  classes  of  much  the  same  type  is  evidence  of  the  results  that  can  be 
accomplished  when'genuine  effort  is  put  forth. 


MODERN  INTERPRETATION  OF  OLD  IDEALS  OF  MORAL 

EDUCATION 

CHARLES  DE  GARMO,  Ph.  D. 

PROFESSOR   CORNELL  UNIVERSITY,    ITHACA,    NEW  YORK 

All  wholesome  ideals  for  the  moral  training  of  children  must  have  a 
tvi^ofold  root.  One  of  these  roots  is  the  moral  nature  of  the  child ;  the 
other  is  his  moral  need.  His  moral  nature  is  an  inheritance  from  the 
past,  hence  changes  but  slow^ly.  The  primary  thing  here  is  that  this 
nature  should  be  adequately  understood.  Modem  investigations  in 
genetic  psychology  are  giving  us  new  insight,  and  teaching  us  that  the 
impulses  and  motives  of  the  adult  are  not  always  a  safe  guide  to  those 
of  children.  Our  motto  here  should  be  hack  to  nature  —  that  is,  to  child 
nature,  the  dominating  moral  instincts  and  impulses  that  ages  of  primi- 
tive human  experience  have  implanted  in  them.  We  do  this  success- 
fully with  respect  to  our  bodies;  why  not,  also,  in  matters  of  the  mind? 
When  our  nervous  systems  are  racked  to  the  verge  of  prostration  by  the 
distracting  noises  and  excitements  of  the  city,  we  flee  to  forest,  field,  or 
ocean,  for  healing ;  when  too  long  exposure  to  vitiated  and  superheated 
air  brings  on  incipient  consumption,  we  no  longer  seek  vain  relief  in 
nostrums,  but  sleep  and  live  out  of  doors,  when  the  balsam  of  uncon- 
taminated  air  soothes  and  restores  our  lost  vigor,  and  drives  out  the  germs 
of  disease ;  when  our  digestive  systems  revolt  at  the  bare  starch  the  modern 
miller  furnishes  us  for  our  bread  —  starch  from  which  all  cellulose  has 
been  extracted,  we  are  now  learning  not  to  dose  our  systems  with  the 
dyspeptic  remedies  of  the  drug  store,  but  to  eat  those  primitive  forms  of 
cereals  from  which  the  cellulose  has  not  been  extracted.  In  the  same 
way,  when  Judge  Lindsay  attempted  to  cure  the  moral  prostration  of  the 
youth  of  Denver,  he  studied  the  primitive  sense  of  justice,  the  moral 
impulses  and  instincts  of  these  social  waifs  of  an  adult  civihzation,  and 
met  with  immediate  and  hearty  response,  so  that  the  diseased  minds, 
under  the  heaHng  influences  of  understanding,  sympathy,  firmness,  and 
primitive  justice,  were  gradually  restored  to  moral  health. 

What  has  proved  true  in  the  field  of  civic  relations  will  prove  equally 
true  in  every  field  of  childish  moral  life.  The  first  ideal,  then,  is  that 
the  teacher  should  strive  to  pierce  the  world  of  adult  conventions  and 
seek  out  the  very  heart  of  the  child. 

The  standard  moral  imperatives  in  accordance  with  which  the  race 
has  been  trained  have  not  changed,  because  they  are  the  expression  of 

144 


IDEALS  OF  MORAL  EDUCATION  145 

what  ages  of  experience  have  shown  to  be  the  moral  nature  of  man.  A 
second  reason  why  they  have  not  changed  is  that  they,  like  all  general 
imperatives,  are  largely  formal  rules,  in  accordance  with  which  men 
regulate  their  changing  experience.  In  Kantian  terms,  they  are  regu- 
lative, not  constitutive  principles. 

These  principles,  or  moral  axioms,  may  with  Wundt  be  conveniently 
classified  into  three  groups,  namely,  those  that  pertain  to  the  self,  to  the 
society  in  which  we  Hve,  and  to  that  wider  humanity  of  which  we  form  a 
part.  There  is  a  personal  or  subjective  and  an  impersonal  or  objective 
phase  to  each  of  the  groups.  These  imperatives  may  be  briefly  sum- 
marized as  follows: 

1.  Principles  relating  to  self  — 

(i)  So  act  as  to  preserve  thy  self-respect. 
(2)  Fulfil  all  thy  duties  to  others. 

2.  Principles  relating  to  society  — 

(i)  Respect  thy  neighbor  as  thyself. 

(2)  Serve  the  community  in  which  thou  livest. 

3.  Principles  relating  to  humanity  — 

(i)  Feel  thyself  to  be  an  instrument  in  the  service  of  the  moral 
ideal. 

(2)  Sacrifice  thyself  for  the  end  thou  hast  recognized  to  be  thine 
ideal  task. 

Out  of  these  unchanging  imperatives  there  grow  ail  minor  rules  and 
maxims  of  life ;  from  them  we  can  deduce  the  relative  validity  of  each, 
and  explain  all  duties,  ends,  and  motives.  Here  we  can  find  the  true 
meaning  of  the  precept  of  Poloniiis: 

"  To  thine  own  self  be  true. 

And  it  must  follow,  as  the  night  the  day, 

Thou  canst  not  then  be  false  to  any  man." 

for  the  self  of  every  man  is  a  social  one,  getting  its  significance  from  its 
relation  to  others.  To  be  true  to  self,  then,  is  to  be  true  to  the  social 
self  that  society  has  created.  Even  the  lower  aspects  of  moral  life  are 
therefore  dependent  on  the  higher. 

But  our  real  problem  begins  only  when  we  attempt  to  supply  the 
content  of  our  ideals  of  moral  training  by  the  needs  of  the  child.  It  is  in 
this  domain  that  the  application  of  primitive  ideals  is  likely  to  fail,  for  it 
is  here  that  we  perceive  that  a  new  content  must  fill  the  old  forms  every 
time  social  conditions  essentially  change.  That  they  have  changed 
radically  since  our  current  ideals  were  formulated  is  evident  upon  in- 
spection.    I  invite  your  attention,  therefore,  briefly  to  some  of  the  more 


146  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

prominent  aspects  of  the  changes  brought  about  by  our  rapid  increase 
in  population,  the  growth  of  our  cities,  and  our  transition  from  an  agri- 
cultural and  tool  economy  to  an  industrial  and  machine  economy. 

Three,  at  least,  of  these  changes  have  momentous  moral  consequences. 
The  first  is  that  the  inhabitant  of  the  city  is  transplanted  from  the  primi- 
tive environment  of  nature  to  the  mechanical  one  of  urban  life.  Field, 
forest,  movmtain,  river,  plants,  animals,  and  the  wholesome  influences 
involved  in  their  care  and  contemplation  have  gone  out  of  his  life. 
Change  of  season  may  now  mean  nothing  more  than  an  exchange  of 
discomforts,  or  at  most  of  clothing ;  the  rising  and  setting  of  the  sun,  the 
progress  of  day  into  night,  have  lost  their  old  meaning,  while  occupation 
is  still  further  removed  from  that  of  his  agricultural  progenitors.  The 
crowded  schoolroom  has  usurped  the  place  of  the  open  field,  and  the 
work  once  done  with  the  hand  is  now  replaced  by  that  done  by  the  head. 

The  second  transformation  brought  about  by  the  city  life  is  that  all 
that  was  best  and  morally  most  upliftmg  in  the  home  has  been  dissolved, 
at  least  for  the  mass  of  the  population.  Once  the  home  was  the  center 
of  social  pleasure  for  its  members;  now  it  is  a  dormitory  where  the 
weary  workers  of  factory,  shop,  and  trade  gather  to  sleep.  Once  it  was 
the  busy  and  in  teres  tmg  workshop  for  young  and  old;  now  no  grandam, 
wife,  or  maid  whirls  the  humming  wheel  or  fabricates  the  family  ward- 
robe ;  no  youth  now  mends  the  harness  by  the  open  hearth,  or  sharpens 
his  tools  for  the  morrow's  toil,  or  cleans  the  implements  for  its  sport. 
Dreary  household  drudgery  is  the  ruin  left  from  a  former  series  of  uplift- 
ing occupations.  The  city  family,  even  with  the  well-to-do,  is  limited 
to  its  immediate  members,  not  even  a  spare  bed  being  available  for  a 
chance  visitor.  He  who  would  visit  his  city  relatives  must  go  to  the 
hotel.  The  higher  spiritual  activities  formerly  carried  on  in  the  home 
are  now  transferred  to  outside  institutions  or  forgotten.  The  old-time 
coimtry  or  village  home  has  become  a  legend  in  the  city  —  and  of  this 
fact  the  city  teacher  must  take  account  when  she  is  reorganizing  her 
ideals  for  the  moral  training  of  city  children. 

The  third  transformation,  more  momentous,  perhaps,  than  either  of 
the  others,  lies  wholly  in  the  industrial  world  and  involves  an  almost 
total  change  of  relation  between  employer  and  employed.  The  old 
personal  relation  of  master  to  man  has  been  changed  to  the  impersonal 
one  between  money  and  the  man.  In  other  words,  organized  capital 
has  usurped  the  place  once  held  by  an  individual,  be  he  feudal  lord, 
landlord,  or  master  mechanic.  This  means  that  the  relations  between 
employer  and  employed,  once  personal  and  intimate,  are  now  financial 
and  impersonal,  while  the  relations  among  the  laborers  themselves. 


IDEALS  OF  MORAL  EDUCATION  147 

once  likewise  personal  and  limited,  are  now  mechanical  and  unlimited, 
as  in  wide-reaching  labor  unions.  The  old  bonds  of  sympathy  and 
mutual  regard  between  man  and  man,  and  man  and  master,  are  broken, 
and  in  their  place  have  come  a  new  set  of  relations,  some  good,  some  bad, 
for  which  training  according  to  the  old  moral  ideals  does  not  fully  prepare 
us.  The  workman  has  dropped  his  tool  to  tend  a  machine;  he  has 
surrendered  the  old  creation  of  wholes  to  drudge  on  parts ;  he  has  trans- 
formed the  artist  into  the  artisan. 

What  transformation  is  needed  in  our  ideals  of  moral  training  when 
our  pupil  must  live  divorced  from  nature,  in  a  family  more  than  half 
dissolved,  and  as  a  mere  link  in  our  industrial  chain?  Manifestly  the 
old  imperatives  must  have  a  new  filling  before  they  will  suffice  for  this 
triply  altered  environment. 

Surely,  the  maxim,  "Respect  thy  neighbor  as  thyself,"  should  not  be 
interpreted,  "  Break  the  head  of  the  scab,"  or,  "Destroy  the  property  of 
the  corporation,"  or,  "Vote  sympathetic  strikes  for  the  sake  of  helping 
distant  workmen."  "Serve  the  community  in  which  thou  livest"  can 
hardly  mean  "Use  men  hke  cattle — a  mere  means  to  a  financial  end." 
Capital  not  directed  by  conscience  means  a  proletariat  not  governed  by 
the  fundamental  laws  of  liberty  and  justice.  The  term  proletariat  is  not 
so  familiar  here  as  it  is  in  Europe.  This  class  of  people  who  have  the 
power  to  do  physical  labor,  but  who  possess  nothing  else,  have  in  times 
of  prosperity  a  tolerable  existence,  but  in  times  of  financial  depression 
they  suffer,  for  capital  has  no  employment  for  them,  while  the  severance 
of  the  personal  bond  between  employer  and  employed  leaves  them  to 
starve  or  to  seek  relief  from  organized  charity.  It  is  an  interesting 
problem  for  the  statesman  to  decide  how  a  true  democracy  can  be  main- 
tained, when  a  large  section  of  the  voting  population  form  a  proletariat 
at  the  mercy  of  the  fluctuating  needs  of  corporate  capital.  Lincoln  once 
declared  that  this  government  could  not  endure  half  slave  and  half  free. 
That  saying  proved  true.  What  greater  warrant  have  we  that  this 
democracy  can  endure  when  great  numbers  of  people  have  periodically 
not  only  the  financial  position  but  also  the  feelings  of  the  proletariat  ? 

Though  the  school  can  perhaps  do  little  directly  to  change  economic 
conditions,  it  can  at  least  help  to  make  life  still  worth  living,  even  for 
those  to  whom  nature  is  a  time-keeper,  the  home  a  dormitory,  and  the 
employer  a  bank  account.  There  are  at  least  three  important  ways  in 
which  one  may  enter  into  wholesome  relations  with  his  fellows,  even  in 
the  modern  city  life.  The  first  is  religious  communion  through  common 
feelings  of  reverence  for  the  divine  power  and  goodness  as  manifested  in 
the  affairs  of  nature  and  of  man.     These  feelings  are  primitive,  funda- 


148  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

mental  and  well-nigh  universal  where  there  has  been  any  sort  of  a  chance 
for  normal  development.  They  are  dependent  neither  upon  insight 
nor  upon  authority,  but  well  up  spontaneously  in  the  mind  and  heart. 
Though  the  teacher  is  forbidden  to  teach  either  the  creeds  or  the  sacred 
history  of  any  religion  in  the  public  school,  the  cultivation  of  the  feelings 
of  reverence  for  divine  things  may  well  be  found  among  her  ideals. 

The  next  most  universal  means  for  an  elevated  moral  life  is  found  in 
and  through  art ;  not  so  much  the  art  that  hangs  in  museums  as  that 
which  may  well  adorn  the  common  hfe.  The  need  of  having  the  art 
ideals  well  to  the  front  is  apparent  when  we  consider,  first,  that  through 
them  nature  may  be  partially  restored  to  him  who  has  lost  it,  and  second, 
that  the  industrial  art  which  was  abandoned  when  the  workman  artist 
become  a  factory  artisan  may  to  some  extent  be  brought  back  to  him. 
The  Royal  Prussian  Commission  of  1904  reported  that  the  art  work  of 
our  elementary  schools  has  now  no  rival  in  the  world.  This  is  a  cheering 
word,  for  it  shows  that  in  this  field  we  are  beginning  to  live  up  to  our 
opportunities  for  good.  There  is  hope  that  even  the  present  city  dormi- 
tory home  may  regain  a  part  of  the  paradise  lost  when  artistic  adornment 
shall  brighten  its  walls  and  equipment,  and  artistic  creation  shall  take 
the  place  of  the  productive  industries  of  the  past.  To  this  end  we  should 
teach  not  only  art  technique,  but  art  feeling  and  appreciation  in  many 
things  far  beyond  the  range  of  the  pupil's  productive  skill.  To  this  end 
the  education  department  at  Cornell  is  now  preparing  a  bulletin  for  the 
guidance  of  teachers  in  art  appreciation. 

The  third  great  way  whereby  the  moral  life  of  the  individual  may  be 
enlarged  is  through  participation  in  the  intellectual  riches  of  the  world 
as  expressed  in  language,  history,  and  science.  Even  modest  amounts 
of  these  greatly  aid  to  lift  the  individual  above  the  hopeless  condition  of 
the  proletarian,  making  an  independent  and  reflective  life  possible. 
The  study  of  history  should  show  him  what  liberty  has  cost  and  is  worth, 
though  it  may  prove  but  a  flickering  lamp  as  a  guide  to  his  future  political 
conduct.  The  constant  injection  of  the  contingent  —  the  things  that 
might  have  been  otherwise  —  into  the  causal  stream  of  history  con- 
stantly diverts  its  channel ;  yet  the  youth  may  be  trained  to  better  judg- 
ment upon  contingent  matters,  and  to  develop  the  sympathy  that  is  sure 
to  come  when  he  is  able  to  put  himself  in  the  place  of  the  other  man,  to 
estimate  aright  the  force  of  circumstances. 

Through  the  study  of  the  natural  sciences  knowledge  and  love  of 
nature  may  be  developed,  while  one  of  the  causes  that  make  the  work- 
man dependent  upon  the  needs  of  capital  may  be  removed,  for  it  will 
enable  him  to  keep  abreast  and  even   in  advance  of  invention  in  his 


IDEALS  OF  iMORAL  EDUCATION  149 

department  of  life.  With  workmen  whose  minds  are  unexpanded  by  a 
knowledge  of  the  laws  of  physics,  the  rule  is:  A  new  workman  with  a 
new  machine.  This  means  the  relegation  of  the  older  employ^  to  a 
lower  type  of  work,  to  poorer  pay  and  ultimate  discharge.  One  labor 
leader,  in  bitter  satire,  proposed  a  by-law  to  his  union  to  the  efifect  that 
any  workmen  over  forty-five  years  of  age  who  hereafter  loses  his  job 
shall  forthwith  be  shot!  If  President  Butler  is  right  in  his  contention 
that  natural  science  in  education  has  not  " made  good"  as  an  instrument 
of  instruction,  I  am  persuaded  that  one  of  the  reasons  is  that  the  labora- 
tory has  become  too  much  of  a  water-tight  compartment,  thus  becoming 
divorced  too  completely  from  the  busy  world  outside.  How  great  is  the 
inspiration  for  the  future  machinist  in  a  first-hand  examination  of  the 
countless  aspects  of  modern  machinery  that  the  inventive  genius  of  our 
country  has  produced!  Similar  practical  application  of  schoolroom 
knowledge  to  life  interests  and  activities  will  tend  to  give  that  flexibility 
to  disposition  and  capacity  so  essential  for  ready  adaptation  to  changing 
conditions. 

This  glimpse  of  the  modern  conditions  that  surround  the  child,  brief 
and  inadequate  as  it  is,  enables  us  to  see  that  the  problem  of  the  adequate 
moral  training  of  the  young  is  complex  and  difiicult.  Here  we  have  a 
being  estranged  from  nature,  and  absolved  from  the  restraints  of  local 
countr)'  or  village  life,  where  each  knows  the  other  and  where  customs, 
usages,  festivals,  fashions,  and  above  all,  steady  life-sustaining  occupa- 
tions, all  tend  to  encourage  sobriety, health, and  normalmoral  life.  Further- 
more, estrangement  from  nature  and  freedom  from  local  restraint  are 
accompanied  by  a  dissolving  family  life  which  no  longer  exerts  in  full 
degree  its  former  uplifting  and  protecting  influences;  and  finally,  the 
decay  of  trade  associations,  the  dissolution  of  the  personal  ties  that  once 
united  man  and  master,  have  led  to  those  loose  impersonal  relations 
between  capital  and  labor  that  still  further  tend  to  retard  and  render 
difficult  the  moral  upbuilding  of  the  people. 

Some  of  the  ways  in  which  this  new  ethical  situation  may  be  met  by 
the  teacher  have  been  intimated.  That  there  are  many  others  that 
grow  out  of  the  relation  of  the  individual  to  the  various  forms  of  society 
and  the  state  I  am  well  aware.  Perhaps  enough  has  been  said  to  indicate 
the  kind  of  efforts  we  must  make,  and  to  convince  us  that  a  new  meaning 
must  be  read  into  the  old  moral  imperatives  that  governed  our  fathers. 
Of  this  I  am  assured :  we  need  not  fear  that  the  new  wine  will  break  the 
old  bottles. 


WAYS  AND  MEANS  OF  MORAL  TRAINING  IN  THE 

PUBLIC  SCHOOLS 

CLARENCE  F.  CARROLL,  A.  B. 

SUPERINTENDENT  OF  PUBLIC  SCHOOLS,  ROCHESTER,  N.  Y. 

For  centuries  the  child  at  school  has  been  systematically  robbed  of 
his  heritage  of  bodily  freedom.  Rigidity  of  position  and  dead  silence 
have  been  the  ideals  most  common.  These  inherited  ideals  are  wholly 
immoral  in  their  influence,  and  our  first  problem  in  morals  calls  for  a 
complete  change  in  theory  and  practice  at  this  point. 

I.  Activity  is  the  central  force  in  early  physical,  mental,  and  moral 
development.  The  little  child  is  tireless  in  his  movement  and  play  is  the 
most  important  part  of  his  early  education.  By  some  unaccountable 
error  the  school  (and  often  the  home)  reversed  this  law  of  life  and  human 
development. 

Froebel  restored  games,  occupations,  excursions,  and  co-operative 
tasks  for  children.  In  every  reputable  school  system  the  kindergarten 
should  be  an  important  means  of  moral  training.  A  good  kindergarten 
affects  powerfully  the  life  of  the  child  and  the  system,  leavening  the 
teaching  force  and  the  community. 

In  the  grades  each  class  should  be  divided  into  two  or  more  groups. 
Under  this  arrangement  each  child  is  relieved  for  half  the  school  session 
of  the  tension  of  the  class  recitation.  At  his  seat,  at  the  board,  or  at  the 
work  table,  he  experiences  the  most  needed  freedom  in  location  and 
bodily  attitude. 

Directed,  systematic  gymnastics  are  another  approved  form  of  school 
activity.  Foreign  nations,  notably  Germany  and  Sweden,  attempt  noth- 
ing less  than  a  complete  physical  reconstruction  of  every  child  through 
physical  training.  English  and  American  children  in  cities  are  deteriorat- 
ing rapidly  in  physique  from  lack  of  such  systematic  physical  education. 

Competitive  inter-class  and  inter-school  games  are  entirely  practica- 
ble even  in  a  city  system.  These  competitive  games  enable  every  child 
to  take  a  part.  This  is  by  far  the  most  important  consideration.  In 
athletics  as  carried  on  in  the  American  high  school,  the  games  are  often 
an  exhibition  in  which  a  few  perform  their  parts  for  the  amusement  of  the 
mass. 

The  school  athletic  league  should  assume  careful  direction  of  these 
competitive  games. 

In  every  class  room  children  should  daily  play  some  game  of  child- 

150 


MORAL  TRAINING  IN  THE  PUBLIC  SCHOOLS  151 

hood.     This  is  entirely  ])racticablc  and  the  best  of  these  <;ames  have 
been  successfully  adapted  for  even  crowded  class  rooms. 

II.  The  child  at  school  has  also  been  robbed  of  the  use  oj  his  five 
senses.  With  his  eyes  he  has  only  stared  at  the  wearying  printed  page, 
the  face  of  his  teacher,  and  the  black  and  grimy  walls  of  the  school  room. 

Back  to  nature,  has  been  the  cry  of  Rousseau,  Froebel,  Spencer,  Hux- 
ley, and  Agassiz.  The  laboratory  has  revolutionized  methods  of  teaching 
science  in  high  schools  and  colleges  and  has  compelled  an  attempt  to 
base  all  elementary  instruction  upon  the  concrete,  the  real. 

Our  modern  text  books  in  reading  are  made  as  real  as  possible,  and 
so  are  our  histories  and  geographies  and  other  text  books,  and  good 
lessons  always  appeal  strongly  to  the  senses.  A  purely  text-book 
memoriter  recitation  is  often  a  lesson  in  dishonesty,  and  the  teacher  and 
the  system  permitting  such  lessons  may  become  partners  in  education 
that  is  immoral  in  its  tendency. 

Science,  including  nature  study,  geography,  history,  literature,  in- 
dustrial and  manual  training,  indeed  the  entire  so-called  new  curriculum, 
came  into  immediate  and  general  use,  because  the  school  was  made 
more  real.  Moreover  the  presence  of  the  real  compelled  us  to  observe 
relations.  Correlation  of  studies  has  promoted  the  moral  as  it  has  the 
intellectual  life.  The  most  exalted  moral  lessons  are  taught  at  school 
and  in  the  home  through  real  teaching  of  history,  poetry,  nature,  and  art, 
and  in  teaching,  these  are  often  inseparable  and  interdependent. 

The  terms,  "concrete,"  "objective,"  "real,"  "inductive  teaching," 
"appercept  on,"  "interest"  have  been  coined  and  e.xpress  a  general 
effort  to  rid  ourselves  of  the  superficial  memoriter  show  system  of  the 
old  days  and  to  substitute  the  natural  and  moral  method  of  sense  per- 
ception. This  work  of  substitution  is  not  yet  half  accomplished  and  the 
memoriter  method  still  lingers  in  all  examination  systems.  Our  duty 
here  as  individuals  in  the  interest  of  moral  training  is  plain  and  the 
means  to  moral  standards  simple  and  near  at  hand. 

III.  How  can  we  promote  moral  training  through  hand-craft? 
Primitive  peoples  are  generally  skilled  workmen.  The  product  of  their 
patient  labor  commands  a  high  price  in  the  marketsof  the  world.  The 
intellectual  vigor  of  eastern  peoples  and  of  ancient  nations  is  due  largely 
to  their  skill  of  hand. 

Nations  and  individuals  reach  the  highest  plane  of  civilization  in  good 
part  through  the  instrumentality  of  manual  arts.  The  inventor,  the 
designer,  the  engineer,  the  investigator,  the  artist,  and  the  material  and 
spiritual  leaders  of  men  are  craftsmen.  The  hand  is  a  good  half  of  the 
brain,  and  without  motor  training  great  areas  of  the  brain  atrophy  or 


152  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

never  develop.  Sense  perception  is  only  the  raw  material  of  thought. 
Expression  is  the  soul,  and  it  alone  is  moral,  spiritual,  religious.  Re- 
ceptivity by  itself  is  inert,  forceless,  selfish.  Expression  may  lead  to 
the  highest  human  level,  to  the  immortal. 

The  pauper,  the  vagrant,  the  idler,  rich  or  poor,  owes  most  of  his 
misfortunes  to  the  absence  of  love  for  labor. 

The  reformer  employs  the  manual  arts  in  every  creditable  effort  to 
morally  reconstruct  the  delinquent,  the  convict,  and  the  disreputable; 
the  only  hope  for  the  defective  is  through  hand  education,  and  finally 
the  only  road  to  intelligence  for  every  human  being  in  the  cradle  is  in  the 
systematic  education  of  brain  and  hand. 

Again  we  have  seen  a  monstrous  reversal  of  the  order  of  nature  in  all 
elementary  education.  Formal  receptivity  has  been  at  a  premium. 
Even  the  later  doctrine  of  apperception  only  magnified  the  evil  of  piling 
up  untried  and  unused  intellectual  liunber.  Expression  is  indispensible 
both  to  intellectual  development  and  moral  training.  Again,  directed 
hand-work  helps  the  pupil  to  share  the  common  experience  of  the  race. 
Learning  is  overcoming  obstacles.  In  hand-work  a  child's  strongest 
and  best  instincts  may  be  exercised.  Hand  work  is  an  expression  of  a 
copy  or  an  idea.  An  honest  effort  to  express  through  the  hand  results 
in  an  increase  of  our  available  power.  Skill  of  hand  can  not  be  taken 
from  us  as  can  the  product  of  an  exercise  of  mere  memory  or  recep- 
tivity. 

Cutting,  construction,  modeling,  drawing,  blackboard  sketching  are 
all  practicable  means  by  which  children  may  give  out  what  they  have 
taken  in.  Carpentry,  cooking,  basketry,  sewing,  and  gardening  relate 
the  child  to  the  activities  and  interests  of  his  home  life  and  make  school 
worth  while  from  the  parents'  standpoint.  Above  all,  each  of  these 
should  lead  to  the  inclination  to  do,  and  to  the  habit  of  filling  life  with 
fascinating  and  cultural  moral  occupation. 

Every  school  room  should  be  a  work  shop.  Every  child  should  have 
his  material  for  the  hand  work  he  loves  best,  to  which  he  may  turn  when 
his  other  tasks  are  done.  The  picture  I  have  in  mind  is,  a  group  recit- 
ing, another  fiercely  attacking  the  prescribed  task.  One  and  another 
with  joy  has  done  the  work  prescribed,  and  in  a  little  time  an  individual 
here  and  there  pulls  a  bunch  of  raffia,  a  piece  of  knitting  or  embroidery 
from  the  desk.  Another  slides  quietly  into  a  corner  or  under  the  table 
or  into  the  dressing  room,  and  whittles  at  a  Dutch  windmill,  an  Indian 
canoe,  or  a  feudal  castle.  This  is  a  truly  moral  pictiure  and  atmosphere. 
It  is  a  copy  of  the  best  home,  of  the  real  community,  of  life  itself.  Every 
day,  every  man  present  is  toiling  joyfully  through  the  day's  drudgery 


MORAL  TRAINING  IN  THE  PUBLIC  SCHOOLS  153 

for  the  similar  privilege  of  an  hour  by  the  fireside  when  he  may  freely 
work  out  his  inner  self. 

IV.  The  jrec  use  of  good  books  in  the  school  room  is  another  most 
important  and  practicable  means  of  moral  training. 

The  world  is  full  of  hungry  lives  and  vacant  faces.  A  sea  of  these 
meets  our  gaze  in  the  great  factories,  in  the  cheap  theater,  and  in  the 
crowded  highway  where  child  laborers  are  numerous.  Each  one  of  these 
colorless  lives  might  have  been  made  radiant  with  intelligence.  The 
love  of  good  books  may  bless  the  life  of  any  and  every  child  in  the  public 
schools.  The  study  and  love  of  books  is  closely  connected  with  all  that 
goes  before  in  this  paper.  Out  of  a  suitable  book  we  may  read  the  lives 
of  others  who  have  experienced  all  our  activities.  These  writers  have 
seen  what  we  have  seen,  and  they  have  done  all  the  things  we  love  to  do. 
They  have  our  emotions  and  aims  and  share  our  material  and  spiritual 
ideals.  So  books  are  really  an  enlargement  of  and  improvement  upon 
all  that  is  best  in  ourselves.  They  repeat  the  songs  and  stories  of  child- 
hood and  of  the  ages,  the  folklore  and  classic  products  of  all  nations; 
the  deeds  of  men  and  gods,  the  love,  hate,  and  strife  which  stir  our 
passions.     They  are  our  great  and  eternal  treasury. 

Our  moral  problem  here  looks  easy,  but  has  only  half  been  solved. 
The  analytic  methods  of  the  college  and  high  school  and  grammar 
grades  sometimes  cause  the  well  trained  youth  to  loathe  good  reading. 
Our  best  opportunity  to  fix  the  reading  habit  is  with  children.  This 
theory  is  generally  accepted.  From  five  to  ten  supplementary  sets  of 
good  reading,  each  set  containing  from  twelve  to  twenty  books,  are  found 
in  the  representative  school.  In  the  local  school  system  $5000  is  ex- 
pended annually  upon  supplementary,  library,  and  reference  books. 
Grade  libraries  have  now  been  provided  for  every  class  in  five  out  of 
eight  grades.  These  libraries  are  safely  housed  in  cases,  and  a  system 
of  recording  shows  the  number  of  times  each  book  is  drawn  and  the  name 
of  the  reader.  These  books  reach  every  home  patronized  by  the  public 
schools. 

Every  reading  book  contains  good  reading,  and  most  of  the  lessons 
in  geography,  history,  and  language  are  served  up  in  the  form  of  literature. 
No  pupil  should  reach  the  grammar  grades  who  is  not  already  intelligent. 
Vacancy  and  indifference  should  disappear  from  every  personality,  and 
the  real  love  of  the  best  in  literature  should  become  a  characteristic  of 
childhood  and  assured  to  every  future  man  and  woman. 

This  is  all  i)racticable.  It  is  no  dream.  If  you  and  I  are  students 
of  the  wide  world  and  all  time  some  one  led  us  into  this  possession.  It 
was  no  accident.      The  true  teacher  mav  often  do  here  and  does  all  that 


154  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

the  wise  mother  has  done,  and  more,  in  ministering  to  these  moral  pos- 
sessions. 

V.  How  can  we  best  secure  the  moral  benefit  which  comes  from 
formal  or  disciplinary  studies  known  as  the  common  school  branches  ? 
First  let  us  frankly  admit  that  in  the  enlargement  and  adjustment  of  the 
new  curriculum  the  mechanical  studies  have  by  comparison  received 
less  attention  than  the  others,  and  that  they  may  not  always  have  been 
taught  up  to  present  standards.  On  the  other  hand  the  standards  of 
teaching  have  advanced  indefinitely.  This  is  as  true  of  the  teaching 
profession  as  of  medicine,  law,  or  theology.  The  teacher  must  now  be 
well  educated,  and  must  always  receive  a  professional  training.  Form- 
erly we  had  neither  fixed  standards  nor  trained  teachers.  Good  scholar- 
ship and  good  morals  were  found  in  spite  of  bad  teaching  and  a  bad 
moral  atmosphere,  which  often  prevailed  in  the  average  school  of  our 
boyhood  days. 

No,  there  is  no  excuse  for  poor  work.  It  cannot  be  tolerated  any- 
where and  will  not  be  by  a  board  of  education,  by  the  community,  or  by 
teachers  themselves.  They  are  persistently  seeking  a  proper  balance  in 
the  curriculum.  They  are  insisting  upon  accuracy  in  the  simple  essen- 
tials both  for  its  intellectual  and  for  its  moral  value  and  excellence  in  all 
that  is  old  and  new. 

No  professional  workers  in  the  land  confer  so  often,  and  none  so 
deliberately  seek  the  approval  of  the  public  or  work  harder  to  merit 
it.  There  will  always  be  a  chance  for  disagreement  upon  theory  and 
practice  but  there  will  be  an  increasing  number  of  people  who  will 
appreciate  the  skillful  teacher,  and  the  success  she  has  attained  in 
promoting  scholarship,  intelligence,  and  character  in  every  child  beyond 
what  was  possible  in  former  days. 

Before  drawing  some  conclusions,  we  ought  to  refer  to  the  influence  of 
these  moral  forces  in  our  schools.  It  is  seen  in  the  new  spirit  that  is  found 
in  the  school  room.     You  may  call  it  discipline,  if  you  like. 

The  restraint,  force,  and  brutality  of  school  discipline  of  past  years 
have  disappeared.  As  a  rule,  the  activities,  the  new  methods  of  pre- 
sentation, the  expression  through  hand  work  and  the  presence  of  books, 
suffice  to  keep  the  child  so  interested  that  he  is  held  to  his  task  with  the 
minimum  of  oversight.  The  social  and  cooperative  spirit  of  work  and 
play  produce  an  atmosphere  of  good  fellowship.  One  pupil  does  not 
interfere  with  another,  for  each  is  in  earnest  and  about  his  own  busi- 
ness. This  amounts  to  a  moral  revolution,  and  discipline  now  means, 
chiefly,  self-direction  on  the  part  of  the  child.  Self-activity,  self-control, 
initiative,  self-direction  are  the  rule  in  every  reputable  school  in  America 


MORAL  TRAINING  IN  THE  PUBLIC  SCHOOLS  155 

to-day.  The  rod  has  practically  disappeared,  and  the  best  school  is 
always  the  one  where  self-direction  is  best  secured. 

What  may  we  expect  from  the  public  school? 

From  a  })ractical  standpoint  just  what  may  we  expect  the  schools  to 
do  for  citizenship  ?  As  a  cooperative  scheme,  the  public  school  at  its 
best  enlists  all  the  best  forces  of  the  community.  The  board  of  educa- 
tion, the  school  official,  teachers,  parents,  the  pulpit  and  press  and 
students  of  education,  have  reached  a  marked  degree  of  unanimity  on 
general  princi})les.  Money  is  furnished  freely,  and  the  requirements  of 
teachers  and  expectations  of  patrons  are  becoming  more  and  more  ex- 
acting. 

The  possibilities  of  the  public  school  have  by  no  means  been  reached. 
Their  defects  are  as  plain  and  their  limitations  as  pronounced  as  those 
found  in  the  methods  of  medicine,  law,  theology,  or  business. 

But  I  have  not  overstated  the  attainments  of  the  standard  teacher. 
The  public  school  at  its  best  is  an  organism,  uniting  the  best  forces  of  the 
community  in  a  concentrated  effort  to  produce  in  the  school  room  the 
very  best  moral  and  spiritual  life. 

Upon  no  public  question  are  citizens  so  sensitive,  so  enthusiastic,  so 
exacting,  and  so  hopeful. 

It  only  remains  to  be  said  that  the  teacher  stands,  in  the  last  analysis, 
in  the  place  of  the  parent,  and  must  share  all  the  parent's  highest  func- 
tions. If  this  is  true  it  follows  that  the  teacher  is  above  all  a  moral  leader, 
a  guide  to  citizenship. 

All  that  the  teacher  lacks  is  lost  to  the  child  and  to  the  community. 
All  that  he  possesses  of  the  moral  and  the  spiritual  is  absorbed  into  the 
life  of  the  child  and  the  current  of  the  social  whole. 

The  last  and  most  evident,  practicable  means  of  moral  training  is, 
therefore,  found  in  promoting  the  quality  of  the  teaching  force. 

Scholarship,  culture,  and  character  command  the  highest  prices  in 
the  world's  market.  Slowly  but  surely  the  community  will  grasp  the 
true  significance  of  these  fundamental  propositions  and  insist  that  at 
any  sacrifice  the  very  best  representatives  of  the  profession  act  as  guides 
of  their  children. 


CONSCIOUS  AND  UNCONSCIOUS  MORAL  AND  RELIGIOUS 

TEACmNG 

STUART  H.  ROWE,  Ph.  D. 

BROOKLYN  TRAINING  SCHOOL  FOR  TEACHERS,  BROOKLYN,  N.  Y. 

Nature  has  provided  plants,  animals,  and  man  with  many  ways  of 
adjusting  themselves  to  their  environment,  but  only  animals  and  man 
organize  their  experiences  so  as  to  make  them  of  use  to  them  in  future 
situations.  Some  kinds  of  mice  can  learn  to  go  to  a  little  house  with  a 
blue-colored  front  because  it  suggests  food  to  them  as  they  have  always 
found  it  there,  and  not  in  a  similar  one  with  a  red  front.  Another  kind 
of  mouse  (the  Japanese  dancing  mouse)  does  not  learn  this  difference, 
either  because  it  is  color-blind  or,  much  more  Ukely,  because  it  has  not 
sufficient  inteUigence  to  organize  its  experiences  of  blueness  by  making  it 
suggest  food  to  him.  It  has  been  said  bees  can  distinguish  colors  and 
associate  them  with  sweetened  water.  These  animals,  and  in  fact,  ani- 
mals in  general  have  the  ability  as  we  say  naturally  to  do  thousands  of 
appropriate  things  whenever  the  appropriate  stimulus  presents  itself. 
Given  the  newly  hatched  chicken  and  the  attractive  piece  of  com  within 
easy  range,  and  with  a  quick  dive  of  the  head  the  corn  has  been  snapped 
up  by  a  series  of  muscular  movements  quite  comphcated  in  their  totahty 
but  all  co-ordinated  or  organized  from  the  first.  The  chicken  does  not 
have  to  learn  this  accomplishment.  A  young  child  also  can  perform 
many  kinds  of  action  without  learning,  as,  for  example,  movements  of 
head,  limbs,  and  other  parts  of  the  body. 

Compare  the  difficulty  a  year-old  child  able  to  walk,  has  in  picking  up 
something  with  his  hands.  He  makes  many  motions,  sometimes  over- 
reaching, sometimes  falhng  short,  in  the  end  probably  falls  flat.  The 
child  has  to  learn  both  to  walk  and  to  pick  things  up,  but  he  learns  both 
without  realizing  that  he  is  learning  them.     It  is  done  spontaneously. 

There  are,  then,  some  things  that  man  and  animals  can  do  without 
learning,  and  some  things  they  have  to  learn,  but  that  they  learn  auto- 
matically. Beside  these  easier  tasks  there  are  many  others  that  man 
may  learn,  but  only  through  definite  thinking  or  direction  with  a  distinct 
aim  in  view  rather  than  automatically  without  any  consciousness  of  his 
learning.  The  child  may  recognize  his  father's  authority  instinctively 
even  without  learning.  He  may  by  imitation  think  of  some  things  as 
right  or  wrong  without  being  taught.     There  are  others  he  must  be 

156 


MORAL  AND  RELIGIOUS  TEACHING  157 

taught  and  learn  with  a  definite  purpose  and  effort  or  he  will  not  make 
the  distinction. 

The  fatalist  may  regard  even  elaborate  thought  processes  as  auto- 
matic, but  the  term  automatic  is  here  used  of  a  self-carr\'ing  or  self- 
working  process,  in  which  there  is  no  thought  or  attention  given  to  any 
aim  or  result  of  the  process,  while  in  sharp  distinction  the  term  purposive 
learning  is  applied  to  any  learning  process  in  which  an  aim  is  recognized 
and  worked  toward,  whether  by  a  person's  unaided  thinking  or  by 
direction  and  assistance  of  a  teacher. 

These  automatic  self-working  ways  of  organizing  experiences  must 
be  a  little  further  examined.  As  already  stated,  they  are  of  two  t>'pes. 
Some  which  aid  him  enormously,  far  beyond  our  ordinary  comprehen- 
sion, are  natural,  inborn,  or  instinctive.  All  imitative  tendencies,  play 
tendencies,  constructive,  experimenting,  and  expressive  tendencies,  not 
to  mention  the  assignment  of  meaning  to  various  sense  stimuli  and 
thousands  of  definite  impulses  to  function  with  involved  muscle  com- 
binations such  as  the  tendencies  to  make  the  eyes  focus  together,  to 
reach  for  things,  and  learning  to  hold  the  body  erect  in  a  sitting  posture, 
all  these  are  automatic  tendencies  of  a  natural  or  instinctive  order. 

But  beside  these,  man  early  acquires  automatic  tendencies  and 
abilities  quite  beyond  the  compass  of  his  natural  equipment.  Man 
is  gifted  natively  with  a  brief  and  fleeting  form  of  attention,  but  by  exer- 
cise and  wise  guidance  its  effectiveness  may  be  greatly  increased  both  as 
to  direction  and  span.  Imagination  and  memory  may  be  natively 
vigorous  in  a  desultor}-  and  disorganized  sort  of  a  way  and  yet  be  com- 
paratively helpless  when  confronted  with  a  situation  requiring  the 
organization  of  details  into  a  system  or  unit.  For  example,  children 
may  get  a  great  deal  of  pleasure  out  of  fairy  stories  long  before  they 
understand  much  from  the  various  disconnected  and  often  incorrect 
interpretations  they  make  of  the  words  they  have  heard.  This  tendency 
is  shown  also  in  childish  explanations  of  things.  One  young  man 
noticed  that  leaves,  sticks,  and  stones  left  standing  some  time  on  the  pond 
where  he  skated  gradually  sank  into  the  ice.  He  noticed,  also,  that 
slight  scratches  and  flakes  of  snow  gradually  disappeared.  Such  data 
led  him  to  explain  to  himself  the  phenomenon  as  due  to  the  fact  that  the 
water  worked  through  the  pores  of  the  ice  and  froze  on  the  top.  It  is 
evident  that  he  had  not  heard  of  radiation  from  dark  as  compared  with 
light  surfaces,  but  it  illustrated  an  automatic  tendency  to  explain  things 
fairly  well  developed  which  was  quite  beyond  the  power  of  man  naturally. 

Similarly  a  child  wants  to  know  who  made  God  or  why  this  or  that 
action  is  right  or  wrong  or  what  keeps  the  moon  from  falling  and  where 


158  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

the  rain  comes  from  —  questions  which  plainly  show  that,  untaught,  he 
is  seeking  explanations.  Again,  the  child  finds  the  world  so  complex 
and  varied  with  so  many  unpleasant  and  pleasant  experiences  that  he 
soon  discovers  the  usefulness  of  his  elders  in  providing  him  with  pleasant 
experiences  or  in  warning  or  guarding  him  against  the  unpleasant 
whenever  he  feels  uncertain  in  a  new  situation.  That  is,  the  child  tends 
to  fall  back  on  the  authority  of  the  older  person  and  automatically  to 
accept,  up  to  a  certain  point,  the  dogmatic  verdict  of  his  elders  as  to  the 
desirabiUty  or  undesirabihty  of  a  course  of  action.  Neither  the  child 
nor  the  grown  person  is,  as  a  rule,  conscious  of  this  acceptance  of  the 
thought  of  another  as  his  own,  but  examples  of  it  are  evident  enough  in 
the  spheres  of  rehgion,  politics,  precedent  (in  law),  fashion,  and,  in  fact, 
all  of  life's  activities. 

This  very  acceptance  on  the  part  of  the  child  of  another's  judgment 
at  this  and  that  point  is  practically  certain  to  involve  him  in  inconsistency 
in  his  thinking.  When  the  young  man  gets  his  religious  truths  or  behefs 
from  one  authority,  his  science  from  another,  and  his  ethics  from  still 
another  authority,  it  is  not  strange  if  the  automatic  tendency  to  organize 
these  various  truths  involves  him  in  serious  doubts  and  difficulties.  He 
will  automatically  work  or  try  to  work  out  his  problems.  Shall  we  com- 
mand him  not  to  think,  whether  he  belongs  to  the  clergy  or  laity  ?  That 
were  to  end  his  education ;  then  and  there  to  stop  his  growth.  Shall  we 
stop  his  speech  ?    That  were  to  make  him  but  half  a  man. 

The  automatic  ways  of  organizing  experience  are,  then:  (i)  a  wider 
range  (as  we  shall  see  later)  of  those  for  whichman  is  natively  equipped ; 
and  (2)  a  large  class  of  modified,  combined,  or  selected  ways  which  we 
gradually  develop  according  as  satisfaction  has  been  gained  through 
their  chance  employment.  These  acquired  automatic  ways  of  organ- 
izing experience  may  be  grouped  in  classes,  of  which  the  most  important 
are  interpretations  of  and  adaptations  to  complex  sense  experience,  the 
use  of  the  imagination  in  suggesting  new  truths,  or  new  ways  of  doinp 
things,  the  acceptance  of  truth  or  error  on  authority,  the  use  of  reason  in 
criticizing  and  re-enforcing  suggestions  of  the  imagination  and  various 
subtle  feehng  and  will  attitudes  of  mind  favorable  in  the  main  to  bring- 
ing experiences  into  such  combinations  as  to  make  them  of  increased 
service. 

Turning  to  the  purposive  way  of  learning,  the  way  we  always  proceed 
when  we  set  out  to  learn  something  and  the  way  we  usually  have  in  mind 
when  we  start  out  to  teach  something.  This  way  is  evidently  chiefly 
distinguished  from  the  automatic  mode  of  organizing  experience  by  its 
recognition  of  an  end  to  be  accomplished  whether  the  experience  em- 


MORAL  AND  RELIGIOUS  TEACHING  159 

braces  a  problem  to  be  worked  out  in  thought  or  a  knack  to  be  acquired 
like  that  of  balancing  one's  self  in  riding  a  bicycle. 

This  end  should  always  be  definite.  Neither  pupil  nor  teacher  will 
get  farther  than  he  would  in  a  da\-dreani  unless  there  is  a  definite  idea 
to  be  attained,  a  definite  feeling  to  be  worked  toward ;  or  a  definite  degree 
or  kind  of  skill  to  be  acquired;  and  even  these  should  not  be  desired  for 
themselves  alone.  The  principle  of  service,  the  highest  service,  all 
values  being  considered,  is  at  bottom  that  which  must  decide  on  the 
course  of  development. 

There  should  always  be  provided  either  actually  or  in  imagination 
the  concrete  situation  which  gives  point  and  meaning  to  that  which  is 
taught.  The  unanimity  with  which  the  world's  great  teachers  have 
used  the  parable,  the  fable,  the  dialogue,  the  historical  illustration, 
emphasizes  the  value  of  the  concrete  situation  for  establishing  religious 
and  moral  truths.  Any  situation  presents  data  of  one  sort  or  another. 
It  may  be  organized  with  a  view  to  the  present  adaptation  or  its  present 
significance  may  be  disregarded  in  favor  of  a  future  possible  situation 
for  which  more  data  is  needed ;  or  a  general  truth  may  be  sought  which 
is  to  adapt  itself  to  so  many  applications  in  varied  concrete  situations 
that  we  are  sometimes  in  danger  of  forgetting  its  definiteness  in  our 
contemplation  of  it  as  an  abstraction.  My  idea  of  triangle  is  just  as 
definite  as  my  idea  of  any  given  triangle,  the  idea  that  all  bodies  are 
subject  to  the  law  of  gravitation  is  just  as  definite  as  the  thought  that 
this  pen  is  attracted  in  some  degree  by  the  moon.  The  definiteness  of 
the  abstraction  is  however  approximately  proportionate  to  that  of  the 
concrete  examples  illustrating  or  contributing  to  it.  In  general  the 
more  concrete  the  situations  the  more  definite  the  organization  of  them 
will  be  and  the  history  of  education,  like  the  history  of  philosophy  and  the 
history  of  religion,  is  witness  to  the  general  futility  of  attempting  to 
organize  abstractions  without  regard  to  the  concrete  data  on  which  they 
are  based,  and  the  concrete  situations,  real  or  imaginary,  to  which  they 
are  to  apply. 

To  illustrate  the  different  degrees  or  proportions  in  which  the  same 
action  may  involve  both  the  automatic  and  the  conscious  ways  of  learning 
is  difficult.  It  involves  finding  a  feat  of  manual  dexterity  which  a  boy 
and  an  elderly  man  may  both  learn  to  perform  and  comparing  the 
learning  process  in  this  case  with  one  where  reasoning  is  more  prominent. 
Even  those  who  have  not  played  golf  have  practised  hitting  at  something 
with  a  stick  at  some  time  or  other  and  so  the  following  illustration  may 
serve : 

A  young  boy  learns  to  play  golf  largely  by  taking  the  sticks  as  he  has 


i6o  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

seen  some  one  hold  them  and  whacking  at  the  ball  in  a  haphazard 
fashion.  Sometimes  he  hits  it  squarely  and  then  he  gets  a  satisfaction 
that  tends  to  impress  on  him  the  memory  of  the  movement  resulting  in 
this  satisfaction.  He  tries  the  next  time  to  reproduce  this  feeling  and 
to  locate  the  point  of  difference,  though  he  is  or  may  be  conscious  of 
none  of  these  efforts  on  his  part.  He  keeps  trying  and  trying  until  he 
succeeds,  noting  meanwhile  the  ways  other  people  stand,  hold  their 
clubs,  and  swing,  and  comparing  them  with  his  way.  An  old  man  on  the 
other  hand  tries  this  method  but  makes  no  such  progress.  He  is  not 
free  to  establish  a  dozen  new  ways  of  getting  a  swing  as  the  boy  is.  He 
has  one  or  two  already  established  ways  of  turning  on  his  feet  and  of 
swinging  his  arms  but  these  unfortunately  are  not  such  as  to  help  him 
in  his  golf.  He  must  therefore  not  merely  recognize  and  strive  for  the 
details  of  the  right  way  but  he  must  more  or  less  consciously  break  up 
the  old  ways.  His  chances  are  poor  of  success  unless  he  is  wisely 
directed,  i.  e.,  taught. 

Suppose,  on  the  other  hand,  a  new  gardener  was  to  be  employed. 
The  boy  and  the  old  man  are  to  discover  whether  the  applicant  is  likely 
to  prove  desirable  or  undesirable.  The  boy  sees  only  a  man  before  him. 
He  has  features  not  greatly  different  from  other  men  on  the  average. 
He  drawls  a  little,  is  dressed  in  a  farmer's  attire,  is  of  medium  height, 
talks  softly,  and  looks  physically  able.  The  boy  has  seen  and  heard  a 
few  things,  but  in  the  end  this  is  only  a  man  and  the  boy  does  not  feel 
at  all  certain  as  to  his  qualifications  as  a  gardener.  The  old  man, 
however,  notices  the  applicant's  eye  especially  and  the  straight  forward 
glance  with  the  sympathetic  and  half-anxious  look  on  his  face.  He 
questions  him  as  to  where  he  has  worked  before  and  notes  the  readiness 
with  which  he  replies.  He  finds  out  just  what  his  duties  were,  why  he 
left,  what  he  liked  or  dishked  about  his  work,  gets  his  taste  in  arranging 
trees,  shrubs,  and  flowers,  tests  him  as  to  his  willingness  to  undertake 
little  jobs  aside  from  the  regular  work  of  the  gardener,  asks  about  his 
family  and  where  he  lives,  encourages  his  confidence  as  to  his  intentions 
regarding  the  future,  and  so  through  these  and  many  other  questions 
gets  material  for  an  estimate  of  the  kind  of  person  he  is.  All  this  would 
have  been  quite  impossible  for  the  boy.  The  boy  automatically  noted 
a  few  things,  but  could  not  possibly  have  come  to  any  fair  estimate  of 
the  man's  ability  because  he  lacked  resources  to  work  out  the  problem, 
although  he  may  have  recognized  definitely  enough  its  general  nature. 
His  only  hope  would  be  in  being  directed,  i.  e.,  taught.  The  man  of 
experience  not  only  had  the  problem  but  he  had  organized  experiences 
from  which  he  could  estimate  and  imagine  the  man's  past,  present,  and 


MORAL  AND  RELIGIOUS  TEACHING  i6i 

even  future  work  as  a  gardener  in  varied  situations.  In  this  case,  his 
past  experience  being  organized  was  of  distinct  advantage,  whereas  in 
the  case  of  golf-playing  the  particular  forms  of  organization  were  an 
actual  hindrance. 

It  is  evident  that  in  the  purposive  mode  of  learning  it  is  necessary  at 
times  both  to  break  up  undesirable  and  to  form  desirable  connections 
between  our  various  mental  processes  according  as  a  given  situation  is 
interfered  with  by  the  undesirable  connections  or  is  too  complex  for  the 
connections  already  made  between  our  mental  processes. 

The  elderly  man  had  to  break  up  the  established  ways  of  raising  his 
arms  above  his  head  and  to  find  freer  and  more  effective  ways  which 
had  to  be  co-ordinated  into  one  vigorous  swing.  The  boy  had  almost 
no  basis  in  his  experience  which  would  help  him  in  hiring  a  gardener. 
The  situation  was  too  complex.  The  elderly  man  could  however  teach 
him  in  part  at  least  how  to  meet  such  a  situation. 

The  truths  above  illustrated  may  be  stated  in  physiological  terms 
as  follows :  It  may  be  necessary  in  forming  a  new  path  of  nervous  dis- 
charge (i)  to  inhibit  certain  established  pathways  or  (2)  to  complicate 
in  new  combinations  brain  elements  previously  functioning  with  com- 
paratively little  relation  to  each  other.  Either  or  both  of  these  prin- 
ciples may  operate  in  any  given  instance  of  religious  or  of  moral 
training ;  but  so  much  emphasis  has  been  put  upon  the  "  thou  shalt 
not"  and  so  little  on  the  positive  development  of  good  feeling,  good 
traits,  good  disposition,  and  helpful  mental  attitudes  in  general  that 
it  is  little  to  be  wondered  that  our  precepts  are  not  more  attractive. 

What  then  is  the  function  of  the  teacher  with  relation  to  these  two 
ways  of  organizing  experience?  The  teacher  is  an  element  thrust  into 
the  environment  of  the  child  which  not  only  changes  it  but  is  there 
expressly  so  to  manipulate  the  environment  that  the  child  may  learn  the 
essentials  agreed  upon  or  left  to  the  teacher's  discretion.  The  teacher 
might  (as  indeed  he  too  often  has  done)  neglect  all  the  automatic  (both 
natural  and  acquired)  ways  of  learning  which  the  child  has,  and  insist 
that  he  get  everything  by  direction  and  his  own  thinking.  This  would 
be  to  handicap  the  child  both  seriously  and  unnecessarily.  Far  better 
would  it  be  so  to  manipulate  the  child's  environment,  that  he  would  be 
incited  and  stimulated  to  learn  and  to  do  things  automatically  and  at 
the  same  time  so  led  and  directed  that  he  will  discover  truths  and  acquire 
dexterity  which  would  be  absolutely  impossible  for  him  without  that 
new  and  helpful  factor  in  his  environment. 

All  this  applies  to  that  which  should  be  called  positive  teaching. 
In  teaching  negatively  (i.  e.,  what  the  child  should  not  do),  it  is  the 


i62  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

function  of  the  teacher  so  to  manipulate  the  child's  environment  that  he 
may  be  protected  from  temptations  that  are  greater  than  he  is  prepared  to 
resist  and  are  serious  in  their  results,  and  at  the  same  time  to  guard  him 
from  inevitable  temptation  by  appeals  to  his  fear  of  danger,  and  by 
depicting  to  his  imagination  the  evils  and  sorrows  that  weak  courses  of 
action  are  likely  to  bring  in  their  train.  But  in  no  case  should  effort 
be  wasted  in  that  direction  unless  there  is  a  real  danger  which  calls  for 
preventive  action. 

The  teacher's  error  often  consists  in  a  disdain  of  the  automatic  ways 
of  learning.  If  he  can't  ding  it  into  the  boy's  head  and  make  him  say 
it  parrot-like,  he  seems  to  take  it  for  granted  the  child  won't  learn  any- 
thing. This  disregard  of  the  instinctive  and  acquired  aids  in  learning 
has  led  to  serious  errors  in  our  practice  and  is  perhaps  nowhere  better 
illustrated  than  in  our  religious  teaching,  where  we  still  insist  on  preach- 
ing, revival  meetings,  Bible  study,  all  good  enough,  but  purposive,  formal, 
and  often  wearisome  to  those  whom  we  fain  would  teach,  while  little  or 
no  account  is  taken  both  of  the  natural  and  acquired  ways  of  learning 
even  the  essentials  of  Christian  living.  We  throw  the  limelight  on  a 
man's  belief  and  fail  to  emphasize  how  he  lives.  Provide  places  where 
people  may  spend  their  leisure  amid  uplifting  influences,  where  ideals 
are  built  up  and  lofty  motives  enkindled;  give  them  literature  and 
encouragement  which  will  aid  them  in  and  perhaps  even  lift  them  to  a 
higher  plane  of  work  (i.  e.,  one  in  which  man  is  less  of  a  machine) ; 
establish  more  "People's  Palaces"  and  the  like  and  there  will  be  an 
impetus  given  to  Christian  living  through  the  automatic  ways  of  learning 
not  afforded  by  thousands  of  sermons  and  a  million  recitals  of  religious 
experience.  Nor  am  I  underestimating  the  value  of  these  last  in  teaching 
ideals,  moral  principles,  or  religious  belief. 

The  tendency  of  the  teacher  is  elsewhere,  as  in  religious  teaching,  to 
dwell  on  the  purposive  way  of  learning,  to  let  the  child  see  what  is  to  be 
thought  out  or  done  and  then  to  help  him  do  it  formally  and  pedantically, 
forgetting  that  the  child's  automatic  ways  of  learning  must  permeate 
even  the  purposive  ways  and  are  going  to  give  him  much  knowledge  and 
many  kinds  of  skill  not  dreamed  of  even  by  the  thoughtful  teacher. 

Any  child  who  had  learned  only  that  which  he  had  set  out  to  learn, 
and  only  what  his  teacher  had  definitely  intended  to  teach,  would  be  a 
rival  of  Frankenstein's  monster. 

In  conclusion,  nature  has  provided  abundant  ways  of  learning.  The 
instinctive  ways  are  the  basis.  Out  of  those  grow  the  more  complicated 
habitual  but  still  automatic  ways.  The  teacher  must  use  the  instinctive 
and  develop  and  use  the  habitual  to  be  successful.     They  are  not  to  be 


MORAL  AND  RELIGIOUS  TEACHING  163 

regarded  as  helps  in  time  of  need,  but  as  the  life-giving  principle  of  all 
teaching.  Hence  in  moral,  religious,  or  other  teaching  never  teach  form- 
ally what  will  be  learned  automatically.  (2)  In  any  teaching  connect 
as  soon  as  possible  with  the  automatic  ways  of  learning.  (3)  Base  all 
future  accomplishment  on  past  achievement.  (4)  In  purposive  learning 
let  the  child  not  merely  realize  that  a  worthy  and  definite  end  is  sought, 
but  (5)  let  that  aim  be  nourished  on  concrete  experience  with  full  appre- 
ciation of  its  practical  utility  in  possible  or  probable  future  contingencies. 


A  SURVEY  OF  THE  WORK  OF  RELIGIOUS  EDUCATION 

IN  THE  YOUNG  MEN'S  CHRISTIAN  ASSOCIATIONS 

DURING  THE  YEAR   1906 

S.  WERT  WILEY 

GENEIIAL   SECRETARY,    THE   YOUNG   MEN'S   CHRISTIAN   ASSOCIATION,   MINNEAPOLIS, 

MINN. 

In  preparing  this  rexiew,  outside  of  his  general  acquaintance  with  the  work  being  done  throughout 
the  country,  and  personal  inter\-iews  with  a  large  number  of  men  who  are  actively  engaged  in  this 
work,  the  writer  has  gathered  the  data  upon  which  the  following  conclusions  are  based  from  the  reports, 
statistical  and  general,  of  the  International  Year  Book,  the  Religious  Work  Report  of  the  International 
Committee,  the  news  columns  of  Associalian  Men,  a  large  number  of  local  Association  papers  that  come 
to  his  desk,  and  from  a  questionnaire  sent  out  to  46  representative  city  secretaries,  25  state  secre- 
taries, S4  college  Association  secretaries,  and  26  railroad  secretaries,  besides  to  about  a  dozen 
secretaries  of  the  International  Committee  and  others  who  are  in  peculiarly  close  touch  with  the 
religious  education  situation.  Of  these  88  repUed  in  a  full  and  inteUigent  manner.  These  repUes, 
coming  from  representative  Associations,  north,  east,  south,  and  west  were  exceedingly  valuable. 

Something  of  the  proportions  of  the  scheduled  work  of  direct  reUgious 
education  conducted  by  the  Young  Men's  Christian  Associations  during 
the  Association  year  1905-06  are  indicated  by  the  following  j&gures:  In 
round  numbers  81,000  men  and  boys  were  enrolled  in  its  Bible  classes. 
Approximately  2000  men's  meetings  other  than  Bible  classes  were  held 
every  week  with  an  average  weekly  attendance  of  128,000.  Results  of 
religious  work  can  never  be  properly  reported  statistically,  but  it  is  at 
least  indicative  of  the  character  of  this  work  that  under  these  influences 
18,600  determined  to  lead  a  Christian  Hfe.  These  figures,  with  the 
exception  of  the  last,  are  largely  in  excess  of  those  of  any  former  year, 
and  indicate  a  percentage  of  growth  in  the  directly  religious  activities 
even  larger  than  that  of  the  membership  of  the  Associations  or  of  the 
other  departments  of  their  work. 

In  surveying  the  work  of  reHgious  education  in  our  Associations  during 
the  past  year,  I  have  been  impressed  with  the  following  facts,  that  are 
significant  from  the  standpoint  of  this  convention. 

I.  The  crystallization  of  a  larger  conception  of  the  field  of  our  religious 
work  and  of  our  responsibility  to  our  communities. 

It  has  been  several  years  now  since  our  Associations  first  burst  from 
their  shells  and  began  to  prosecute  a  religious  work  at  points  outside 
their  buildings.  In  the  season  of  1903-04,  121  Associations  conducted 
5086  shop  meetings.  But  in  the  season  of  1905-06  this  w'ork  had  grown 
until  217  out  of  656  city,  railroad,  and  colored  associations  reporting 
were  conducting  shop  meetings  which  aggregated  11,160.  During  this 
time  Bible  classes  in  homes,  offices,  schools,  boarding-houses,  and 
various  places  where  estabUshed  groups  of  men  are  to  be  found,  have 

164 


SURVEY  OF  PROGRESS  IN  Y.  M.  C.  A.  165 

increased  greatly.  The  significant  thing  in  all  this  is  not  so  much  the 
volume  of  work  as  the  fact  that  these  things  are  not  now  undertaken  as 
isolated  opportunities,  hut  as  a  part  of  a  comprehensive  program  for 
reaching  all  the  men  of  the  community.  The  past  year  has  seen  in  a 
marked  degree  the  cr)'stallization  throughout  the  country  of  the  concep- 
tion that  the  Association's  responsibility  is  no  less  than  to  see  to  it  that  the 
spiritual  needs  of  all  the  men  of  the  community  are  met.  This  is  leading 
in  an  ever- in  creasing  number  of  Associations  to  a  careful  and  systematic 
study  of  the  needs  of  the  community,  and  a  charting  out  of  the  field 
according  to  the  natural  grouping  of  the  men,  socially,  industrially, 
and  territorially,  in  a  way  that  accounts  for  the  entire  male  population. 

Old  standards  of  the  amount  of  work  that  the  Associations  should 
accomplish  measured  in  numbers  of  men  to  be  reached  equal  to  certain 
percentages  of  the  membership,  or  in  comparison  with  work  done  by 
other  Associations,  are  rapidly  passing  and  each  Association  is  deter- 
minedly setting  before  itself  the  problem  of  reaching  all  the  men  of  its 
community  and  is  measuring  its  successes  accordmg  to  that  standard. 

This  enlarged  conception  has  no  doubt  largely  arisen  from  the  grow- 
ing behef  that  all  normal  men  are  reUgious;  that  is,  that  all  such  men 
have  aspirations  for  self-realization,  and  that  a  religion  which,  presented 
in  a  clear  and  practical  way,  offers  the  means  of  the  realization  of  these 
aspirations  will  be  enthusiastically  received.  This  belief  has  been  thor- 
oughly borne  out  by  the  reception  that  our  workers  have  received  from 
the  men  of  the  industrial  class. 

In  attempting  to  realize  this  larger  conception  of  the  Association's 
responsibility,  it  is  becoming  evident  to  an  ever  increasing  number  that 
this  work  cannot  all  be  accomplished  through  the  Association's  direct 
agencies.  The  narrow  and  usually  unwise  policy  of  excluding  other 
agencies  of  religious  education  from  work  among  shop  men,  etc.,  which 
has  found  expression  during  past  years,  is  rapidly  disappearing.  The 
Associations  are  realizing  that  it  is  their  duty,  not  necessarily  to  care  for 
the  spiritual  needs  of  all  the  men  of  the  community  themselves  but  to 
see  to  it  that  they  are  cared  for.  This  has  led  to  a  policy  of  co-operation 
with  other  agencies.  There  has  been  a  decided  eflfort  to  co-operate  with 
the  churches  in  such  a  way  as  to  enlist  the  masculine  part  of  their  mem- 
bership in  service  for  men  and  to  inject  more  of  masculinity  into  the 
work  of  the  churches  that  they  may  appeal  more  strongly  to  the  mascu- 
line mind. 

The  first  attempt  of  this  kind  was  the  holding  of  meetings  for  men  in 
church  buildings.  During  the  past  year,  both  the  number  of  Associa- 
tions following  this  plan  and  the  number  of  meetings  held  have  de- 


i66  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

creased,  but  the  policy  of  stimulation,  co-operation,  and  co-ordination 
has  taken  even  deeper  root.  A  systematic  effort  is  being  made  to  estab- 
lish such  working  relations  with  men's  church  clubs,  Bible  classes  in 
churches,  department  of  church  and  labor,  social  settlements,  and  the 
various  other  religious  agencies  with  a  view  to  multiplying  the  forces  at 
work  and  securing  for  each  group  of  men  the  sort  of  education  that  will 
be  of  the  most  permanent  value  to  these  men  and  the  community. 

II.  The  attempt  to  reach  men  in  their  established  grouping  and  hab- 
itual environment. 

In  carrying  out  the  larger  program  just  stated  there  is  an  ever- 
increasing  tendency  to  take  advantage  of  established  groupings,  social, 
industrial,  and  territorial,  and  to  adapt  the  methods  of  religious  educa- 
tion to  the  peculiar  needs  of  the  individual  groups.  This  policy  is  having 
at  least  four  distinct  advantages. 

In  the  first  place  it  is  the  only  method  yet  invented  of  thoroughly 
covering  the  field  and  reaching  any  large  majority  of  the  men.  The  idea 
that  it  is  not  sufficient  to  deal  with  the  men  whom  we  can  with  various 
methods  attract  to  our  buildings  and  central  places  of  meeting,  but  that 
we  must  go  to  the  men  and  adapt  our  work  to  their  surroundings  and 
manner  of  life,  has  been  steadily  growing  during  the  past  five  years. 
Where  a  dozen  men  from  a  shop,  for  instance,  might  be  induced  to 
attend  a  religious  meeting  or  a  class  in  the  Association  building,  hall,  or 
theater,  a  hundred  can  be  reached  in  a  meeting  or  classes  held  at  the 
factory  during  the  noon  hour.  I  use  shop-work  in  illustration  simply 
because  it  is  the  kind  of  group-wise  work  that  has  thus  far  received  the 
most  attention. 

In  the  second  place  it  permits  of  the  adaptation  of  methods  to  the 
pecuhar  needs  and  circumstances  of  the  men  and  the  givmg  of  larger 
recognition  to  their  personality,  as  usually  in  temperament,  experience, 
and  needs  the  members  of  habitual  groups  are  found  to  be  quite  similar. 

Third.  Teaching  them  religious  truth  in  their  own  habitual  envi- 
ronment and  Associations  makes  religion  seem  a  more  practical  thing  and 
applicable  to  the  affairs  of  everyday  life  —  an  attitude  toward  life  rather 
than  an  institution  separate  from  their  daily  toil  and  thought. 

Fourth.  It  creates  an  atmosphere  in  which  the  men  live.  For 
instance,  to  reach  a  hundred  men  from  a  factory,  individually  and  sep- 
arately, is  a  very  different  thing  so  far  as  the  spiritual  atmosphere  of  the 
factory  is  concerned,  from  reaching  those  same  hundred  men  together, 
at  the  same  time,  and  in  the  factory.  The  results  of  the  latter  methods 
tend  to  contmually  accentuate  and  accelerate  themselves. 

This  same  policy  of  taking  advantage  of  established  grouping  is  evi- 


SURVEY  OF  PROGRESS  IN  Y.  M.  C.  A.  167 

dent  in  the  work  within  our  buildings  in  taking  advantage  of  Bible 
study;,  etc.,  of  the  established  groups  in  the  gymnasium  and  educational 
classes  and  in  clubs  and  social  groups.  It  is  expressed  in  the  colleges  by 
reaching  men  by  fraternities. 

Lest  I  be  misunderstood  in  my  reference  to  work  done  for  groups 
outside  the  building,  allow  me  to  say  that  this  work  is  in  its  infancy  and 
is  yet  ver)-  imperfect.  We  have  been  fairly  swept  off  our  feet  by  the 
kindness  and  even  the  enthusiasm  of  our  reception  by  the  men,  particu- 
larly of  the  laboring  class,  and  we  are  perhaps  inclined  to  take  too  much 
satisfaction  from  the  work  accomplished.  But  this  work  has  not  yet 
had  time  to  be  subjected  to  thorough  experimentation  and  classification, 
in  such  a  way  as  to  make  us  able  to  count  on  definite  results  from  speci- 
fied effort.  As  one  of  our  leaders  in  religious  work  has  said:  "The 
average  shop-meeting  alone  only  scratches  the  surface." 

III.  Co-ordination  of  the  various  features  of  religious  work  into  a 
unified  system  in  accord  with  educational  principles. 

For  several  years  the  religious  work  of  our  associations  has  been  in  a 
period  of  transition,  which  is  not  yet  complete.  For  a  long  time  there 
has  been  a  growing  conviction  that  the  old  time  evangelistic  meeting  as  a 
single  and  continuous  system  of  religious  work  is  inadequate  and  unsat- 
isfactory. A  period  of  experimentation  has  followed,  which  on  the  whole 
has  been  exceedingly  beneficial,  but  has  at  times  seemed  to  weaken  the 
aggressiveness  of  our  work.  At  the  present  time  there  can  be  scarcely 
any  doubt,  taking  the  country  as  a  whole,  that  the  major  emphasis  is 
placed  on  Bible  study.  This  is  borne  out  by  the  statistics  gathered  by 
the  International  Committee,  the  impressions  of  men  who  are  closely  in 
touch  with  the  general  movement,  and  from  all  information  emanating 
from  local  associations. 

In  answer  to  this  question  in  my  questionnaire,  practically  every 
college  secretar}',  every  state  secretary,  and  sixteen  out  of  twenty-three 
city  secretaries  reporting,  stated  emphatically  that  the  major  emphasis 
was  on  Bible  study  and  that  the  most  satisfactory  results  were  being 
obtained  by  that  method.  There  has  been  a  continued  increase  in  the 
use  of  graded  courses  and  international  examinations.  But  the  most 
significant  thing  has  been  the  use  of  Bible  classes  as  a  definite  means  of 
evangelization.  They  are  no  longer  simply  a  means  of  trying  to  conserve 
the  results  of  evangelistic  meetings.  All  along  the  line  there  is  an 
increased  consciousness  of  the  fact  that  the  only  adequate  purpose  of 
any  of  our  religious  work  is  to  lead  men  into  right  relations  with  God 
and  prepare  them  for  efficient  service  for  their  fellows. 

While  this  major  emphasis  is  being  placed  upon  Bible  study,  the 


i68  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

men's  meeting  of  the  evangelistic  type  is  not  being  eliminated  from  our 
scheme  of  rehgious  education,  though  in  the  method  of  procedure  it  is 
possibly  somewhat  modified.  Our  international  reports  show  more 
associations  conducting  men's  meetings,  fewer  meetings  held,  but  with 
larger  total  attendance,  than  in  the  previous  year.  There  has  even  been 
a  larger  number  of  associations  holding  theater  meetings.  But  there  is 
a  constantly  growing  tendency  to  fit  these  evangelistic  meetings  into 
their  proper  pedagogical  place  in  a  unified  system.  Even  after  being 
carefully  taught,  most  men  require  to  be  pressed  a  little  to  the  point  of 
decision  to  follow  the  course  of  life  that  means  effort  and  self-control. 
The  meeting  therefore  is  being  used  more  as  taking  legitimate  advantage 
of  the  psychology  of  the  group  and  as  an  opportunity  for  concentrated 
personal  work  to  gather  up  and  clinch  the  results  of  the  quieter  evangel- 
ism of  the  Bible  class. 

While  responses  to  my  question  concerning  the  application  of  "  sound 
educational  principles"  to  the  conduct  of  Sunday  afternoon  men's  meet- 
ings were  not  very  satisfactory  and  in  many  cases  were  very  hazy,  there 
is  undoubtedly  a  tendency  to  co-ordinate  these  meetings  with  the  other 
phases  of  religious  education  and  to  make  them  contribute  positively  and 
directly  to  the  system.  The  Sunday  club  idea  with  its  large  number  of 
Bible  classes  and  the  largely  social  gathering  with  a  talk  of  persuasive 
quality,  is  coming  more  and  more  into  favor.  There  is  a  general  com- 
plaint of  the  difficulty  of  conserving  the  results  of  theater  meetings. 
There  is  an  undoubted  decrease  in  the  use  of  high-priced  lyceum  talent 
and  attractions  that  will  draw  big  crowds  of  men.  There  is  a  tendency 
in  men's  meetings  to  secure  the  services  of  the  same  speaker  for  a  consid- 
erable period  of  time  and  to  secure  a  continuity  of  thought  in  the  ad- 
dresses given,  whether  by  the  same  or  different  men. 

From  almost  every  source  has  come  a  response  that  the  most  ap- 
proved and  effective  method  of  bringing  men  to  a  decision  is  individual 
work  with  individuals,  and  Bible  classes  and  meetings  are  being  planned 
in  such  ways  as  to  make  this  sort  of  effort  most  effective. 

There  has  apparently  been  no  great  success  with  other  series  of  study 
besides  those  of  the  Bible,  with  the  two  great  exceptions  of  the  course  in 
"Life  Problems, "  in  city  associations,  and  the  study  of  missions  in  the 
colleges. 

Of  the  training  of  teachers  and  workers  I  will  speak  later. 

The  thought  I  wish  to  convey  then  is  that  all  phases  of  our  religious 
work  are  being  co-ordinated  into  a  unified  system  without  any  of  the 
traditional  means  necessarily  declining  in  favor  absolutely.  More  than 
this  there  is  a  decided  attempt  to  secure  continuity  not  only  in  curriculum 


SURVEY  OF  PROGRESS  IN  Y.  M.  C.  A.  169 

but  in  work  done  for  individual  men,  so  that  they  are  carried  from  step 
to  step  according  to  their  individual  needs  until  they  become  intelligent, 
serviceful,  and  eflfective  Christians. 

IV.  The  training  oj  teachers  and  workers. 

The  greatly  enlarged  work  that  is  being  attempted,  the  attempt  to 
deal  with  the  multitude  of  natural  groups,  the  emphasis  placed  upon 
Bible  teaching  and  upon  the  smaller  group  rather  than  the  large  one, 
has  tremendously  increased  the  demand  for  teachers  and  workers.  Such 
men  with  proper  preparation  are  not  to  be  secured.  It  has  therefore 
become  imperative  to  develop  a  system  of  training  our  own  volunteer 
forces,  and  the  growth  of  this  system  is  one  of  the  most  significant  facts 
of  the  past  year. 

During  the  season  of  1905-06  a  very  large  number  of  teacher  training 
classes,  following  the  course  in,  "The  Teaching  of  Bible  Classes"  by 
Edwin  F.  See,  was  conducted,  but  the  information  that  I  have  gathered 
would  indicate  that  during  the  present  season  almost  every  association  is 
conducting  such  a  class.  Teachers  are  first  trained  in  the  pedagogical 
principles  involved.  They  are  then  usually  coached  on  the  course  of 
study  that  they  are  to  conduct.  At  Cleveland,  practically  a  Bible  train- 
ing school  has  been  estabUshed  with  a  four  years'  course  in  the  Old  Tes- 
tament and  three  years  in  the  New,  taught  by  professional  Bible  teachers 
of  great  abihty.  Further  than  these  classes,  a  very  large  number  of  asso- 
ciations conduct  Bible  study  institutes  at  the  beginning  of  the  season  for 
the  benefit  of  their  teachers,  led  by  some  of  the  Bible  study  experts  of 
the  country.  In  1905,  200  associations  held  such  institutes  and  the 
number  for  the  present  season  would  tmdoubtedly  be  much  larger.  There 
is  growing  up  a  much  larger  use  of  summer  institutes  at  such  places  as 
Lake  George  and  Lake  Geneva. 

There  is  also  an  mcreasing  amoimt  of  work  being  done  in  the  teaching 
of  workers  other  than  teachers.  Such  training  mcludes  courses  in 
economic  and  social  problems,  general  and  local,  the  study  of  church 
history,  etc. 

V.  Greater  appreciation  of  the  direct  value  of  our  physical,  educational, 
and  social  activities  in  character  building. 

The  indirect  value  of  these  activities  in  spiritual  development  and 
character  building  has  long  been  recognized.  Neither  has  there  been 
any  lack  of  appreciation  of  their  intrinsic  value.  While  the  answers  to 
my  question  on  this  point  were  not  always  very  intelligent,  it  yet  seems 
quite  evident  that  there  is  an  increasing  and  conscious  appreciation  of 
their  direct  value  and  a  consequent  planning  of  them  to  accomplish  that 
end. 


I70  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

In  our  educational  work,  for  instance,  in  the  arrangement  of  courses, 
in  the  choosing  of  teachers,  and  in  the  ideal  constantly  kept  before  them, 
there  seems  to  be  an  effort  not  only  to  turn  out  skilled  book-keepers  and 
mechanics,  but  men  of  strong  character.  This,  as  in  most  other  things, 
has  been  first  recognized  and  emphasized  in  our  physical  work. 

There  is  still  a  deplorable  lack  in  most  of  our  associations  of  any 
system  or  determined  effort  to  see  to  it  that  not  only  opportunity  for  all- 
round  development  is  provided,  but  that  each  individual  member 
receives  an  all-round  development. 

VI.  Growing  emphasis  upon  the  necessity  for  the  expression  0}  spirit- 
ual life  in  service. 

The  conception  of  the  form  this  service  should  take  seems  to  vary 
widely.  In  some  quarters  there  is  a  feehng  that  association  members 
should  be  enlisted  in  the  work  of  social  service  in  whatever  way  the  needs 
of  the  community  might  indicate,  but  on  the  whole  there  seems  to  be  a 
very  conservative  attitude  toward  the  association,  as  such,  launching 
itself  into  any  movement  of  a  controversial  nature.  There  is,  however, 
an  increasing  realization  of  the  association's  obligation  to  become, 
through  its  membership,  a  constructive  force  in  the  general  public  wel- 
fare work  of  its  community.  The  realization  of  its  value  to  the  workers 
has  given  an  impetus  to  this  conception  and  is  having  an  influence  upon 
the  selection  and  training  of  workers.  The  old  forms  of  personal  work, 
religious  teaching,  ministrations  to  the  sick  and  the  unfortunate,  are  also 
receiving  increased  emphasis.  One  is  struck  by  the  large  and  general 
development  of  this  idea  of  service  in  the  college  associations.  On  the 
whole,  this  movement  is  in  its  infancy  and  only  well  started  on  the  experi- 
mental stage. 

A  rather  significant  fact  has  been  the  recent  organization  of  a  Society 
for  the  Promotion  of  Social  Service,  which  expresses  its  purpose  "of 
promoting  intelligent  and  effective  service  among  wage-earners  or  in  any 
group  where  such  service  promises  the  furthering  of  the  Kingdom  of 
God."  At  the  recent  Religious  Work  Conference  at  Bronxville,  the  ques- 
tion of  social  service  was  much  discussed,  and  the  attitude  of  the  conven- 
tion was  expressed  in  a  set  of  resolutions,  conservative  as  to  methods 
but  positive  in  their  general  endorsement. 

A  form  of  expression  that  is  being  cultivated  largely  in  the  regularly 
enrolled  membership  of  the  associations  is  the  giving  of  money  for  the 
promotion  of  work  in  foreign  lands.  An  ever-increasing  number  of 
associations  are  undertaking  the  support  of  some  individual  secretary 
in  a  foreign  field,  and  the  total  amount  given  during  the  past  year 
has  shown  a  very  gratifying  increase  over  previous  years.     As  a  rule, 


SURVEY  OF  PROGRESS  IN  Y.  M.  C.  A.  171 

this  raoiie}'  is  not  given  b}-  the  associations  as  corporations,  but  as  a 
separate  fund  raised  by  members  from  the  members,  with  a  distinct 
appreciation  of  its  value  not  only  to  the  foreign  work,  but  to  the 
members  having  a  part  in  it.  It  is  an  interesting  fact  that  while 
scarcely  a  city  association  has  had  any  appreciable  success  in  the 
promotion  of  mission  study  classes,  this  practical  flemonstration  of 
missionary  spirit  has  become  so  marked. 

VII.  The  determined  emphasis  on  work  for  adolescent  boys. 

During  the  past  few  years  the  associations  seem  to  be  coming  into 
their  own  in  this  regard.  In  theor}',  at  least,  the  importance  of  this  work 
and  the  fact  that  it  is  the  line  of  least  resistance  have  been  appreciated 
for  many  years,  but  the  realization  of  these  ideas  in  actual  work  has  come 
about  largely  within  the  last  five  years.  In  that  time  the  number  of  boys 
mostly  of  the  adolescent  age  in  Bible  classes  has  increased  threefold, 
until  in  the  season  1905-06  it  reached  the  total  of  16,434.  From  almost 
every  quarter  comes  the  statement  of  increasing  emphasis  on  the  work 
for  boys.  Of  twenty-five  city  secretaries  who  answered  my  question, 
seventeen  stated  that  great  emphasis  was  being  placed  on  such  work,  and 
many  of  these  stated  that  it  was  emphasized  more  than  any  other  phase. 
The  fact  that  religious  work  for  boys  is  not  simply  miniature  men's  work 
is  also  appreciated.  Great  emphasis  is  being  laid  on  the  power  of 
example  and  the  value  of  the  association  of  young  men  and  older  boys 
of  sterling  Christian  character  with  the  younger  boys  in  their  sports  and 
games. 

An  ever-increasmg  number  of  older  boys  is  being  used  in  the  teach- 
ing of  boys'  Bible  classes.  A  significant  development  has  been  the  con- 
ferences of  older  boys  held  during  summer  months  for  training  in  such 
leadership. 

The  use  of  camps  as  a  means  of  getting  boys  together  under  favorable 
conditions  to  exert  a  strong  religious  influence  over  them  is  on  the 
increase.     These  camps  have  been  one  of  our  most  successful  agencies. 

There  has  begun  in  some  cities  a  system  of  extension  work  for  boys, 
reaching  them  m  their  habitual  groups  and  environment,  and  is  probably 
the  beginning  of  a  system  of  reaching  the  boys  of  the  city  co-ordinate 
with  the  one  that  has  been  launched  for  reaching  the  men. 

Summary.  In  discussing  these  significant  movements,  we  do  not 
present  them  as  entirely  accomplished  facts,  but  simply  as  the  significant 
tendencies  of  the  time.  In  other  words,  this  study  has  been  an  effort  to 
arrive  at  and  express  the  thought  that  is  in  the  minds  of  the  men  who  are 
molding  our  religious  work. 

We  have  attempted  also  to  present  these  observations,  not  necessarily 


172  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

in  the  manner  and  sequence  in  which  they  would  be  arranged  in  one  of 
our  association  reports,  but  rather  as  viewed  from  the  standpoint  of  this 
Religious  Education  Association. 

These,  then,  to  repeat  briefly,  are  the  significant  tendencies  which  we 
discern  : 

First.  A  larger  conception  of  our  field  and  responsibility,  which 
is  leading  to  a  careful  and  systematic  study  of  our  fields  and  the  planning 
of  a  system  of  work  thereby,  which  is  comprehensive  and  adequate  to 
the  needs  of  the  commvmity. 

Second.  The  attempt  to  take  advantage  of  the  established  and  habitual 
grouping  of  men, that  the  field  may  be  covered  more  thoroughly;  that 
we  may  adapt  our  work  more  perfectly  to  the  needs  of  the  men ;  that 
religion  may  be  a  more  practical  thing  to  them ;  and  that  a  helpful 
atmosphere  may  be  created  in  their  habitual  environment. 

Third.  The  co-ordination  of  the  various  features  of  our  religious 
work  —  Bible  study,  cultural  studies,  lectures,  and  evangeHstic  meetings, 
training  of  teachers  and  workers,  and  service — into  a  unified  system, 
and  the  attempt  to  secure  continuity  of  training  for  each  individual  man 
until  he  becomes  an  efficient  Christian. 

Fourth.  The  training  of  a  force  of  volunteer  workers  who  will  be 
efficient  in  service  and  adequate  in  numbers  to  accomplish  the  work 
undertaken. 

Fifth.  The  greater  appreciation  of  the  direct  value  of  our  physical, 
educational,  and  social  activities  in  character  building,  and  the  conse- 
quent planning  of  these  activities  to  accomplish  that  end. 

Sixth.  Emphasis  on  the  necessity  of  the  expression  of  spiritual  life 
in  service  as  an  essential  part  of  religious  training. 

Seventh.  The  emphasis  and  larger  concentration  of  our  effort  on 
that  group  of  the  male  population  which  is  in  its  formative  period  and 
pecuUarly  susceptible  to  religious  influence — ^namely,  the  adolescent  boy. 

All  of  these  points,  we  believe,  are  important  from  the  educator's  point 
of  view,  and  the  fact  that  these  significant  tendencies  exist  in  our  religious 
work  is  indicative  of  the  influence  of  the  religious  educational  idea  upon 
our  movement. 


THE  CONTENT  OF  THE  GOSPEL  MESSAGE  TO  MEN  OF 

TO-DAY 
GEORGE  ALBERT  COE,  Ph.  D. 

PROFESSOR   NORTHWESTERN   UNIVERSITY,    EVANSTON,    ILLINOIS 

Though  I  did  not  choose  or  formulate  this  topic,  I  gladly  accept  the 
point  of  view  that  it  implies,  and  also  the  limitations  that  it  imposes  upon 
this  discussion.  I  am  not  required  to  discuss  the  methods  of  presenting 
the  Gospel ;  I  am  not  expected  to  say  all  that  is  true  about  that  message 
or  about  the  characteristics  of  the  men  of  to-day ;  I  am  requested,  rather, 
to  formulate  as  well  as  I  can  the  central  practical  idea  of  the  Gospel, 
with  especial  reference  to  its  bearing  upon  our  twentieth-century  life. 
The  wording  of  the  topic  implies,  further,  that  the  Gospel  needs  to  be 
re-examined  in  each  new  "  to-day, "  in  order  to  discover  its  point  of  most 
direct  application  under  the  circumstances  then  prevaihng.  Jesus  said: 
"  I  have  yet  many  things  to  say  unto  you,  but  you  cannot  bear  them  now. 
Howbeit,  when  He,  the  Spirit  of  Truth,  is  come,  He  will  guide  you  into 
all  the  truth."  I  suppose  that  this  progressive  guidance  into  truth  will 
go  on  age  after  age  unto  the  end,  and  that  the  message  of  Jesus  will 
never  be  formulated  by  any  age  in  a  manner  adequate  to  display  all  its 
possible  riches  for  the  succeeding  age.  The  navigator  of  a  sailing 
vessel,  though  he  forget  not  the  harbor  of  his  desire,  does  nevertheless 
change  his  course  from  time  to  time  according  to  the  state  of  wind,  and 
current,  and  tide.  His  vessel  moves  now  on  one  tack,  now  on  another ; 
now  with  topsails  all  set,  now  under  bare  poles ;  yet  the  purpose  and  the 
meaning  of  the  voyage  change  not.  One  who  should  offer  precisely  the 
same  Gospel  message  to  children  and  to  mature  men  and  women;  one 
who  supposes  that  what  was  seen  or  could  be  seen  a  generation  ago  in 
the  piupose  of  Jesus  can  express  His  full  purpose  for  us ;  he  who  forbids 
us  freshly  to  see  with  our  own  eyes,  freely  to  appropriate  through  our 
own  sense  of  need  —  he  is  like  a  sailing  master  who  knows  not  how  to 
tack  or  how  to  shift  sail. 

The  elements  of  our  problem  are  these:  i.  What  was  real  to  Jesus, 
and  what  did  He  desire  to  make  real  in  the  world  ?  What  kind  of  world 
did  He  desire  that  this  our  world  should  become  ?  2.  What  kind  of  men 
are  we,  and  what  new  needs,  if  any,  are  we  developing?  3.  What 
grounds  of  fellowship  or  of  contact  between  these  two?  What  special 
points  of  contact  can  we  discover? 

I  shall  assume  without  discussion  that,  in  order  to  determine  what 

173 


174  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

the  Gospel  message  is,  we  must  go  back  to  Jesus  Himself.  We  are  often 
told  that  the  religious  consciousness  of  to-day  is  Christo-centric ;  that  we 
are  trying  to  break  through  all  incrustations  of  custom,  all  complications 
of  tradition  and  doctrine,  to  the  simple,  understandable,  and  command- 
ing figure  of  the  Man  of  Nazareth.  What  is  the  Gospel  ?  we  ask,  and  we 
answer:  The  Gospel  is  not  a  printed  word,  or  a  proposition  of  thought,  or 
even  a  code  of  conduct ;  it  is  Jesus  Himself,  in  whom  the  Word  is  made 
flesh. 

But  do  we  realize  all  the  simplification  and  all  the  concentration  of 
issues  that  this  implies  ?  Do  we  see,  for  instance,  that  it  implies  some- 
thing simpler  than  the  New  Testament?  To  be  Christo-centric  is  to 
penetrate  behind  the  religion  of  Paul,  and  John,  and  Peter  to  its  source 
in  a  person  simpler  and  more  human  than  any  one  of  them.  The  New 
Testament  presents  us  not  so  much  an  uncolored  historical  sketch  as  a 
set  of  impressions  that  Jesus  made  upon  the  minds  of  His  disciples.  In 
these  Scriptures  we  behold  how  each  one  of  several  writers  thought  and 
felt  toward  Jesus;  we  discover  what  purposes  Jesus  inspired  in  them  — 
purposes  to  preach,  and  write,  and  suffer.  Jesus  is  everywhere  revealed 
to  us  in  these  writings,  yet  the  revelation  is  mediated  by  various  person- 
alities and  various  historical  influences.  This  is  true  even  of  the  synop- 
tic gospels.  These,  too,  are  rather  the  outflowing  of  a  great  impulse  on 
the  part  of  their  writers  than  a  merely  objective,  matter-of-fact  descrip- 
tion of  objective  fact. 

Our  assured  knowledge  of  the  life  of  Jesus  is  lacking  in  details.  We 
do  not  know,  apparently  we  shall  never  find  out,  through  what  stages  His 
religious  life  developed,  especially  how  He  became  conscious  of  His  Mes- 
sianic mission.  If  it  were  possible  for  one  of  us  to  be  transported  back- 
ward through  time  so  as  to  see  Him  with  our  own  eyes  and  hear  His  very 
words,  what  impression  would  He  make?  No  one  can  answer  this 
question  with  any  high  degree  of  probability,  and  perhaps  it  is  better 
that  we  cannot  satisfy  that  kind  of  curiosity.  For  we  are  now  obliged 
to  concentrate  our  attention  upon  the  most  salient  points.  We  cannot 
be  lost  in  details  or  fail  to  see  what  is  the  main  point.  It  is  true  that  we 
do  not  see  the  whole  landscape,  but  the  summit  of  the  mountain  stands 
out  in  utter  clearness  above  the  clouds  of  historical  uncertainty. 
Though  we  cannot  construct  a  biography  of  Jesus'  inner  life,  we  can 
know  what  kind  of  man  He  was,  and  what  kind  of  world  He  wants  this 
to  be.  Though  we  cannot  trace  the  development  of  His  religious  expe- 
rience, we  can  know,  in  a  general  way,  how,  in  the  maturity  of  His  pow- 
ers, he  regarded  God  and  man,  and  how  He  felt  toward  both. 

Now,  this  assured  knowledge  of  Jesus  is  of  a  kind  that  brings  moral 


CONTENT  OF  GOSPEL  MESSAGE  TO  MEN  OF  TO-DAY     175 

and  spiritual  issues  to  a  sharp  focus.  The  record  is  adequate  to  enable 
us  to  choose  for  or  against  what  Jesus  was  and  what  He  wanted  for  the 
world.  Nay,  the  record  is  so  adequate  at  this  point  as  to  compel  a 
choice.  It  is  difl&cult  to  see  how  one  can  contemplate  even  the  frag- 
mentary biography  that  has  come  to  us  without  realizing,  dimly  or 
clearly,  that  here  one  meets  the  ultimate  issues  of  life.  Now,  I  take  it 
that  what  our  age  is  trying  to  do  when  it  cries,  "Back  to  Jesus!"  is  to  make 
vivid  just  this  central,  simple,  and  utterly  intelligible  issue.  What,  then, 
is  the  Gospel  message  as  it  stands  incarnated  in  Jesus  ?  One  hesitates  to 
reply,  lest  the  simplicity  of  the  answer  should  be  taken  for  superficiality. 
Suppose,  then,  that  we  formulate  the  question  in  a  slightly  unusual  way, 
so  that,  approaching  from  what  is  possibly  an  unaccustomed  direction, 
we  may  escape  the  tyranny  of  habit.  Suppose  that  we  ask  what  Jesus 
found  most  real  in  life;  what  was  His  real  world,  and  what  was  to  Him 
His  real  self  ?  The  real  world  to  Him  was  the  kingdom  of  God,  and  His 
real  self  was  just  that  of  a  particular  member  of  the  kingdom.  Doubt- 
less the  kingdom  was  thus  real  to  Him  because  He  took  it  as  His  good, 
because  He  actively  made  it  His  world.  Certainly,  He  did  not  passively 
accept  the  first  impression  that  the  world  of  His  day  must  have  made 
upon  an  observer.  He  did  not  rest  in  appearances.  Certainly,  Roman 
power  in  the  state  and  Phariseeism  in  religion  were  obvious  enough. 
Why  were  they  not  His  real  world  ?  Because  He  would  not  have  it  so ; 
because  He  had  inner  strength  to  condemn  them,  to  disbelieve  in  them, 
to  set  Himself  with  all  His  might  against  the  attitudes  toward  God  and 
men  for  which  they  stood. 

He  found  His  real  world  in  just  the  way  that  we  find  ours.  Your 
real  world  and  mine  is  just  the  world  that  we  take  as  our  good,  the  world 
that  we  actively  build  and  build  ourselves  into,  because  we  will  have  it  so. 
The  real  world  is  never  a  mere  summary  of  scientific  facts,  never  an 
object  of  merely  dispassionate  observation;  it  is  rather  that  which  is 
expressed  in  the  reaction  we  ourselves  make,  and  the  "tang"  of  reality 
comes  precisely  in  our  feeling  of  actively  participating  in  something. 
That  which  we  take  as  worth  while ;  the  values  that  we  react  toward  in 
conduct  —  these  are  our  real  world.  The  reality  of  a  great  painting  is 
not  the  canvas  and  pigments  of  scientific  analysis,  but  that  something 
more  which  exists  only  as  a  value  for  persons  who  can  appreciate  paint- 
ings. To  many  men,  certainly,  great  paintings  are  simply  non-existent 
as  works  of  art;  they  exist  only  as  canvas  and  pigment,  or  as  dollars 
which  other  persons  are  willing  to  pay.  The  commercial  reality  and 
the  artistic  reahty  of  a  painting  arise  in  the  same  way,  namely,  because 
some  one  takes  the  thing  that  way,  makes  it  such  or  such  an  object  to  him. 


176  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

The  world  of  dollars  is  more  real  to  one,  not  because  of  any  intrinsic 
quality  in  dollars,  but  because  of  a  relation  to  dollars  which  this  man  sets 
up  by  his  own  valuation-reaction  toward  them.  In  precisely  the  same 
way,  the  painting  gets  another  kind  of  reality  for  another  kind  of  man. 

So  it  falls  out  that  what  the  world  shall  mean  to  us  depends  upon 
what  we  make  it  mean.  We  are  not  passive  beings  upon  whom  the 
world  merely  stamps  itself ;  we  are  part-creators  of  the  world ;  the  world 
is  in  process  of  becoming;  it  is  plastic.  There  is  no  statue  in  yonder 
mass  of  clay,  we  say;  and  yet  the  clay  becomes  a  statue  to  him  who 
knows  how  to  make  the  proper  reaction.  What  is  this  world,  we  ask; 
and  the  real  answer  that  each  one  of  us  makes  lies  in  our  effort  to  mould 
the  world  into  some  ideal  form.  This  is  not  to  deny  that  there  is  some 
kind  of  reality  in  electrons  and  ions,  in  radium  and  helium,  and  the  other 
elements.  There  is  some  kind  of  reality  there,  and  it  has  its  own  way 
of  going  on  whether  we  will  or  no.  Nevertheless,  there  is  nothing  final 
for  us  in  the  physical  universe  unless  we  choose  to  take  it  as  final.  A 
scientific  man  is  never  forced  by  his  science  to  be  a  materialist.  If  he 
stops  with  mere  matter,  it  is  because  he  chooses  to  stop  there.  He 
might  make  other  demands  than  those  of  the  laboratory;  he  might 
institute  moral  and  spiritual  experiments,  he  could  always  strive  to  pene- 
trate into  things  a  little  deeper.  If  he  stops  with  the  physical  aspect  of 
the  world  it  is  because  he  will  stop  there,  not  because  the  facts  require 
him  to  do  so. 

I  am  talking,  of  course,  of  faith,  and  I  am  hoping  to  make  clear  the 
ancient  statement  that  faith  gives  substance  to  things  hoped  for,  it  makes 
that  our  real  world.  The  Gospel  message  is  first  of  all  a  call  to  have 
faith,  that  is,  to  adopt  as  our  active,  working  attitude  and  policy  the 
standpoint  of  the  highest  moral  and  spiritual  values,  and  this  message 
grows  directly  out  of  what  Jesus  was ;  it  grows  out  of  His  practice  prim- 
arily. For  Jesus  had  senses  with  which  to  perceive  physical  things; 
He  had  desires  by  which  to  appreciate  pleasure,  and  power,  and  all  that 
wealth  can  buy ;  He  had  feelings  that  were  touched,  Oh  howkeenly!  by  the 
suffering  and  sin  of  the  world  that  makes  so  many  men  doubt  whether 
there  is  a  good  God.  Jesus  had  and  felt  all  this,but  He  had  strength  of 
will  to  demand  a  better  world.  He  would  not  accept  the  world  of  mere 
things,  and  the  world  of  evil  and  pain  as  final,  and  He  would  work  to 
abolish  it.  He  dared  risk  the  working  assumption  that  the  best  con- 
ceivable is  practicable,  and  that  our  highest  needs  express  the  innermost 
nature  of  reality.  So,  He  looked  up  and  said  "Father,"  and  He  looked 
upon  narrow,  unspiritual,  selfish  men  and  said  "  Brother."  Do  you  say 
that  these  things  were  real  to  Him  because  He  enjoyed  a  pecuHarmode 


CONTENT  OF  GOSPEL  MESSAGE  TO  MEN  OF  TO-DAY    177 

of  intercourse  with  God  ?  Do  you  fancy  that  He  could  not  doubt  as  we 
can  ?  Yet,  if  we  may  trust  the  record,  He  did  doubt,  for  He  cried, "  Why 
hast  thou  forsaken  me?"  and  there  is  every  reason  to  suppose  that  He 
described  His  own  experience  when  He  declared  that  the  way  to  know 
the  truth  is  first  to  will  to  do  God's  will.  No,  the  kingdom  of  God  was 
real  to  Him  primarily,  because  He  took  life  that  way  and  went  to  work  on 
that  principle. 

Precisely  this  is  the  issue  between  faith  and  unfaith  —  not  what  we 
think  of  the  Bible,  not  what  we  hold  regarding  the  doctrine  of  the  Trinity, 
not  what  we  think  of  the  church,  but  whether  we  will  take  as  our  real 
world  the  kingdom  of  God  and  then  go  to  work  to  make  it  effective. 
This  is  the  message  as  far  as  it  has  to  do  with  faith  in  Jesus  or  in  His 
message.  We  have  faith  in  Him  whenever  we  join  Him  in  taking  the 
kingdom  of  God  as  our  real  world,  and  membership  in  the  kingdom  as 
our  real  life. 

But  what  is  this  kingdom  of  God  ?  It  is  primarily  the  fellowship  of 
all  who  make  love  the  principle  of  their  life,  a  fellowship  that  includes 
both  God  and  men,  both  this  life  and  that  which  is  to  come. — Thou 
shalt  love  God;  thou  shalt  love  men;  where  love  is,  there  is  God, 
for  God  is  love  —  that  is  the  whole  story.  Work  it  out  into  details 
and  apply  it  to  any  concrete  situation,  and  there  you  have  the  king- 
dom of  God;  there  the  gospel  is  accepted  and  believed  in.  Where 
this  is  not,  there  faith  is  lacking,  there  the  name  of  Christian  is  out  of 
place,  no  matter  what  else  may  be  there.  This  is  the  simple  center  of 
Jesus'  own  life  and  of  His  desire  for  us.  Possibly,  as  some  hold.  He  had 
an  idea  that  the  kingdom  was  shortly  to  be  set  up  through  some  cata- 
clysmic stroke  out  of  the  sky,  just  as  His  countrymen  believed  that  the 
Messiah  would  come.  But  if  so,  this  was  nothing  more  than  the  inci- 
dental form  of  His  great  idea.  However  the  kingdom  comes  upon  the 
earth,  whether  it  comes  down  like  a  sudden  shower  from  the  sky,  or 
whether  it  grows  up  like  a  mustard  seed,  its  nature  as  a  fellowship  of 
those  who  love  is  precisely  the  same. 

This,  then,  is  the  content  of  the  good  news :  God  the  Father,  whose 
care  extends  even  to  sparrows  and  field  lilies.  Who  holds  no  grudges, 
Who  finds  the  reality  of  His  life  in  the  society  of  those  who  love ;  every 
man  God's  child  simply  because  the  Father  loves  him  so ;  the  duty  and 
privilege  of  every  man  to  put  in  his  life  where  Jesus  and  his  Father  put 
in  theirs,  namely,  in  building  forward  the  kingdom  of  love.  This  is  the 
everlasting  content  of  the  message.  It  is  adapted  to  childhood  and  to 
manhood,  to  lower  races  and  higher  races,  to  family  life,  to  social  life,  to 
industrial  and  economic  life,  to  international  relations.     It  is  the  message 


178  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

for  a  world  of  sin.  For  where  will  you  find  a  law  so  self-evidencing,  so 
inexorable,  so  searching,  so  rebuking  to  every  sin  as  the  law  of  love? 
Where  will  you  find  a  motive  for  repentance  as  strong  as  that  which 
grows  out  of  the  contrast  between  love  in  the  life  of  God  and  of  men  and 
all  that  is  involved  for  one's  self  and  for  others  in  self-will  and  self-indul- 
gence? What  can  so  transform  the  life  as  just  the  consciousness  that 
somebody  finds  us  worth  loving  and  trusting? 

This  is  the  everlasting  message ;  but  what  is  its  special  point  of  con- 
tact with  the  men  of  to-day  ?  I  answer,  the  new  sense  of  humanity  that 
is  taking  possession  of  men's  minds.  Men  are  coming  to  feel  that 
humanity  is  the  one  thing  really  worth  while  in  this  world  —  not  a  part 
of  humanity,  but  the  whole  of  it ;  not  a  royal  family  or  a  favored  class ; 
not  my  political  party  as  against  the  whole  people;  not  my  nation  as 
against  other  peoples ;  not  even  my  precious  self,  but  humanity.  I  do 
not  foresee  or  fear  any  such  revolution  as  some  persons  foretell,  but  I  do 
foresee  a  redistribution  of  power,  a  redistribution  of  the  control  of  the 
material  conditions  of  existence,  and  a  shift  of  emphasis  in  legislation,  all 
in  the  interest  of  humanity.  I  believe  that  these  changes  are  as  inevit- 
able as  that  the  race  should  continue  to  progress  at  all,  and  I  believe, 
further,  that  the  present  task  of  Christianity  is  to  lead  this  humane 
impulse  to  its  true  goal.  That  impulse  will  find  its  ultimate  meaning, 
its  final  outcome,  just  where  Jesus  found  a  meaning  in  life,  in  a  divine- 
human  fellowship  that  includes  all  the  means  of  existence,  all  the  insti- 
tutions of  society,  all  that  is  meant  by  time  and  by  eternity. 

The  Gospel  can  interpret  this  movement  to  itself , and  lend  it  the  power 
of  the  greatest  moral  conviction  that  ever  took  possession  of  men.  Let 
us  not  think  that  the  Gospel  consists  in  a  "  don't,"  or  that  its  primary 
function  in  this  time  of  agitation  is  to  cool  down  the  people.  The  Gospel 
is  nothing  of  the  kind.  It  is  first  of  all  a  great  positive  principle  which 
is  bound  to  reconstruct  society,  bound  to  produce  changes  in  the  distri- 
bution and  application  of  power  which  will  give  effect  to  the  people's 
revolt  against  special  privilege  and  against  the  exploitation  of  the  many 
in  the  interest  of  the  few.  It  does  not  command  us  to  submit,  or  to 
wait,  but  to  take  a  hand  in  the  forward  movement. 

What  would  happen  if  the  institutions  that  call  themselves  Christian 
should  accept  this  view  of  the  message  of  Jesus  for  our  day,  and  should 
uncompromisingly  espouse  the  cause  of  humanity  in  all  its  industrial, 
social,  and  political  phases?  Perhaps  some  of  these  institutions  would 
quickly  become  poor,  even  like  Him  who  had  not  where  to  lay  His  head ; 
perhaps  they  would  lose  half  or  more  of  their  members;  undoubtedly 
many  individuals  in  official  position  would  suffer  martyrdom  in  some 


CONTENT  OF  GOSPEL  MESSAGE  TO  MEN  OF  TO-DAY     179 

of  its  modern  forms ;  very  likely  the  world  would  say,  See  how  Christi- 
anity is  failing,  just  as  it  was  said  to  Jesus,  "Physician,  heal  thyself"; 
yet,  for  all  that,  might  not  one  hope  that,  even  through  humiliation, 
suffering,  crucifixion  by  the  powers  that  be,  the  followers  of  Jesus  would 
obtain  a  double  portion  of  His  own  power  to  save  ? 


OUTLINES    ON   LIFE    PROBLEMS 

(Suggested  Bases  for  Round  Table  Diacussions.) 
WALTER  M.  WOOD 

MANAGER  OF  INSTITUTIONAL  WORK,  THE  YOUNG  MEN'S  CHRISTIAN  ASSOCIATION  OF 

CHICAGO 

INTRODUCTION 
Groups  of  Outlines. 

The  twenty-four  outlines  are  presented  in  two  distinct  groups.  The 
first  twelve  outlines,  of  a  distinctly  religious  nature,  suggest  a  progressive 
discussion  of  a  Young  Man's  Inquiry  into  Christianity,  while  the  second 
twelve,  more  of  an  educational  nature,  suggest  the  discussion  of  Problems 
of  Personal  Progress,  and  may  be  used  as  a  consecutive  series  of  twelve, 
or  as  two  independent  series  of  six  each.  If  the  second  series  is  thus 
divided,  outhnes  I.  to  VI.,  inclusive,  may  be  used  under  the  captions, 
"Personal  Habits,"  or  "Factors  in  the  Successful  Life."  Outlines 
VII.  to  XII.,  inclusive,  under  the  caption,  "A  Working  Man's  Means 
of  Growth." 

Nature  oj  Material. 

Every  outline,  as  submitted  in  its  final  form,  is  the  result  of  its  actual 
use  by  the  author  from  three  to  twenty  times  as  the  basis  of  formal 
addresses,  shop  talks  or  round  table  discussions.  No  pretence  is  made 
that  the  outlines  as  stated  give  either  a  comprehensive  or  a  necessarily 
accurate  treatment  of  the  various  subjects.  They  do  reflect  the  author's 
personal  judgment  and  magnify  the  things  that  popular  approval  seems 
to  have  indicated  as  most  acceptable  and  profitable. 

Method  of  Use. 

Life  problems  should  be  given  a  free  round  table  discussion  under  a 
well  balanced  leader  and  no  single  statement  or  view  concerning  any 
topic  should  be  pressed  as  the  final  truth  by  one  who  assumes  the  role 
of  an  authoritative  teacher.  The  outlines  here  given  are  therefore  to  be 
used  not  as  lessons  to  be  taught  or  learned,  but  as  the  basis  of  a  brief 
introductory  statement  by  the  leader  to  be  followed  by  roimd  table  dis- 
cussion based  on  the  general  questions  suggested  for  use  with  each 
outline,  or  the  leader's  introductory  statement  may  be  omitted  and  each 
member  of  the  group  with  the  outline  and  questions  in  hand  may  pro- 
ceed at  once  to  discussion. 

i8o 


OUTLINES  ON  LIFE  PROBLEMS  i8i 

For  a  one-hour  meeting  of  the  round  table  group  the  following  sug- 
gestion as  to  a  possible  program  may  be  helpful : 

Five  minutes.  Roll  call  and  appointment  of  reviewers  of  discussion 
and  other  committees. 

Ten  minutes.  Introductory  statement  based  on  the  outline  by  the 
leader. 

Thirty  minutes.  Round  table  discussion,  opened  by  application  of 
the  general  questions  suggested  for  use  with  each  outline. 

Five  minutes.  Review  of  discussion,  calling  attention  to  things 
minimized  or  omitted. 

Five  minutes.  Review  of  discussion,  calling  attention  to  things 
magnified  or  agreed  upon. 

Five  minutes.  Sub-committee  report  on  suggested  bibliography 
bearing  on  next  topic. 

In  order  to  make  the  discussion  element  really  effective  it  is  recom- 
mended that  round  table  groups  should  consist  of  from  six  to  twelve 
men,  and  should  not  exceed  twenty  in  any  case.  A  larger  number  than 
this  introduces  a  lecture  or  meetim^  element  which  is  detrimental  to 
general  participation  and  freedom  in  discussion. 

Biblical  References. 

Biblical  references  have  been  purposely  omitted  from  the  outlines  in 
recognition  of  the  fact  that  if  the  outlines  are  to  serve  as  a  basis  for  free 
discussion  the  statements  in  them  should  not  seem  to  be  argued  for  or 
justified  by  selected  Scripture  texts  suggested  by  any  other  than  a  member 
of  the  local  group.  In  preparation  for  the  discussion  of  many  of  the 
outlines,  or  in  the  progress  of  the  discussion,  very  helpful  reference  to 
Biblical  truth  may  frequently  be  made  through  the  aid  of  a  subject 
index  and  a  concordance.  As  an  example  of  material  thus  readily 
available,  throwing  light  upon  subjects  under  discussion,  the  following 
references  bearing  upon  the  Spiritual  Life,  Course  One,  Lesson  Six, 
may  be  suggestive : 

Section  i.     Romans  8:14-15-16  I.  Corinthians  2:4 

Section  2.     a.  Isaiah  14:24  Romans  8:28 

b.  Matthew  3:16-17  John  5:30 
John  7:16                               Luke  22:42 

c.  Matthew  6:10  John  7:17 
Section  3.     a.  II.  Timothy  3:16-17              Acts  20:32 

I.  Corinthians  14:15  James  5:16 

b.  Ephesians  6:6-7  Galatians  5:13 

c.  John  14:37  Philippians  4 :7 


i82  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

d.  Matthew  7:20  I.  Timothy  4:12 

Matthew  5:16 

While  this  example  is  based  upon  one  of  the  more  favorable  outlines 
for  such  supplemental  study,  a  review  of  the  references  indicated  will 
awaken  an  immediate  appreciation  of  the  value  of  seaching  the  Scrip- 
tures for  light  upon  practical  life  problems.  A  valuable  feature  in  con- 
nection with  the  use  of  these  outlines  in  either  private  study,  or  group 
discussion,  will  be  the  gathering  of  a  few  well-chosen  Scriptural  refer- 
ences bearing  upon  the  different  phases  of  the  subject,  care  being  taken 
neither  to  ignore  the  context  of  quotations,  nor  to  attach  to  them  an 
abnormal  or  illegitimate  meaning. 

Bibliography. 

In  view  of  the  fact  that  a  deliberate  attempt  has  been  made  not  to 
bias  any  individual  student,  or  group,  no  bibliographical  list  is  sub- 
mitted herewith.  It  is  recommended,  however,  especially  in  connection 
with  the  studies  by  groups,  that  an  assignment  shall  be  made  to  one  or 
more  members  of  the  group  to  prepare  a  brief  list  of  suitable  books  bear- 
ing upon  each  subject  in  advance  of  its  discussion ;  or  to  have  one  feature 
of  the  group  meeting  the  preparation  of  such  a  list,  based  upon  the  sug- 
gestions of  the  entire  group. 

GENERAL  QUESTIONS 
(To  be  used  in  connection  with  each  lesson.) 

1.  What  modifications  should  be  made  in  the  statements  presented? 

2.  What  further  statements  should  be  added  to  the  outline  ? 

3.  What  common  practices  of  men  in  this  community  are  at  variance 

with  the  principles  stated  or  directly  implied? 

4.  If  you  are  not  applying  these  principles  in  your  own  life,  why  not  ? 

5.  What  helps  can  a  man  find  in  this  community  to  establish  these 

principles  in  his  own  life  ? 

SERIES  ONE 
A  Young  Man's  Inquiry  into  Christianity 

I.  Introductory  inquiry  — 

WHY  SHOULD  A  YOUNG  MAN  CONSIDER  CHRISTIANITY  ? 

II.  to  VI.,  inclusive  — 

WHAT   ELEMENTS   ENTER   INTO   THE  MAKING   OF   A  CHRISTIAN 
PERSONALITY  ? 

VII.  to  XI.,  inclusive — 

WHAT  ARE  THE  RELATIONS  OF  A  CHRISTIAN  MAN  ? 


OUTLINES  ON  LIFE  PROBLEMS  183 

XII.     Concludinj^  inquiry  — 

WHAT  IS  THE  USE  AND  METHOD  OF  BECOMING  A  CHRISTIAN? 

I.  Why  Should  a  Young  Man  Consider  Christianity? 

BECAUSE 

1.  //  creates  divisions  a>no?ig  people, 

a.  By  condemnation  of  the  desires  and  actions  of  many. 

b.  By  separating  its  followers  from  others  for  a  closer  fellow- 

ship among  themselves. 

2.  Offers  the  greatest  of  personal  advantages, 

a.  Of  Divine  guidance,  strength,  and  ultimate  salvation. 

b.  Of  many  temporal  blessings. 

3.  Proposes  most  serious  penalties  for  non-adherence. 

a.  Lack  of  peace  in  life,  loss  of  usefulness,  and  ultimate  de- 
struction. 

4.  Has  large  jollowing  and  aggressive  and  successful  promotion. 

a.  Great  and  increasing  numbers  of  adherents  throughout  the 

whole  world. 

b.  Is  remarkably  virile  in  self-projection. 

5.  Is  very  jruitjid  oj  good  works, 

a.  In  the  reformation  of  individual  lives. 

b.  In  the  establishment  and  conduct  of  educational,  benevo- 

lent, and  other  agencies  of  progress. 

II .  Divine  Forces. 

1.  Controlled  rather  than  accidental  life  desirable. 

2.  Discrimination    necessary    between  the  constants  and  variables 

in  life. 
a.  Only  the  divine  are  constant  factors. 

3.  God  is  the  source  of  power  and  the  supervising  architect  for  the 

affairs  of  men. 

4.  Triumvirate  of  Divine  forces. 

a.  God  —  Christ  —  Holy  Spirit. 

b.  These  constitute  the  vital  spiritual  force  in  the  life  of  man. 

5.  Man  is  characteristically  a  spiritual  instrument. 

a.  We  always  classify  instruments  by  their  special  or  unique 

capacities,  and  their  real  success  is  based  on  their  opera- 
tion in  the  line  of  their  special  capacities. 

b.  This  calls  for  emphasis  on  the  spiritual  in  man. 

6.  The  best  use  of  one^s  own  will  is  in  living  up  to  the  divine  will 

so  that  the  divine  forces  may  work  freely  through  the  life. 


i84  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

III.  Environment. 

1.  Environment  should  be  a  condition,  not  a  force. 

a.  As  water  to  a  fish  and  not  to  a  waterwheel : 

A  necessary  medium  in  which  to  live,  but  not  to  be  allowed 
to  control. 

b.  The  di£ference  arises  from  the  independent  vitality  of  the 

fish  which  is  lacking  in  the  wheel. 

2.  Familiarity  with  environment  (material,  personal  or  spiritual) 
-   tends  to  fix  ideals  and  habits  oj  action. 

a.  "We  grow  to  be  like  what  we  love. " 

3.  Important  questions  concerning  one's  environment. 
To  what  extent. 

a.  Material  —  personal  —  spiritual. 

b.  Active  or  passive. 

c.  Good  or  evil. 

d.  Fixed  or  changeable. 

e.  Dominant  or  subject. 

IV.  The  Physical  Lite. 

1.  The  body  a  habitation  and  tool  of  spiritual  forces. 

a.  As  the  parts  of  an  electric  motor  are  the  mechanical  clothing 
of  an  electrical  principle,  so  the  body  constitutes  the 
human  clothing  of  a  spiritual  principle. 

2.  Body  should  have  care  commensurate  with  its  use. 

a.  We  concern  ourselves  to  have  our  homes  clean  for  guests, 
and  our  factories  and  tools  in  good  condition  for  the  work- 
man. What  about  ovu:  bodies  as  fit  temples  for  the  in- 
dwelling of  the  Holy  Spirit? 

3.  Our  bodies  are  God's  own  tools  for  working  out  His  purposes 

on  earth. 
a.  Is  it  fair  that  we  carelessly  use,  destroy,  or  surrender  His 
tools  to  the  devil? 

4.  Christianity  in  contrast  to  asceticism  magnifies  the  body  when 

under  spiritual  control. 

5.  The  highest  type  of  physical  life  should  be  maintained  for  the 

sake  of 

a.  Prolonging  the  period  of  one's  efficient  living. 

b.  One's  family. 

c.  One's  own  disposition  and  character. 

d.  The  service  one  can  render. 


OUTLINES  ON  LIFE  PROBLEMS  185 

V.  The  Intellectual  Life. 

1.  Inlellecliial  living  an  integral  part  0}  Christian  living. 

a.  Faith,  love,  and  decision  to  serve  are  basal  to  Christian  life 
and  call  for  the  exercise  of  the  intellect,  the  emotions,  and 
the  will. 

2.  A  tnan^s  thinking  largely  determines  his  character. 
a.  "As  he  thinketh  in  his  heart,  so  is  he." 

3.  Characteristics  of  sound  intellectual  life. 

a.  Studious  observation  and  inquiry. 

b.  Open-mindedness   for  truth  at  whatever  sacrifice  of  bias 

or  prejudice. 

c.  Discernment  of  the  spirit  as  well  as  the  letter  of  things. 

d.  Enforcement  of  knowledge  through  integrity  of  action  in 

accord  with  it. 

4.  Contributions  of  an  intellectual  life. 

a.  Furnishes  a  reasonable  basis  for  action. 

b.  Intensifies  power  for  service. 

c.  Increases  joys  of  appreciation. 

VI.  The  Spiritual  Life. 

1.  The  nature  of  the  spirit. 

a.  God  puts  this  spirit  into  the  individual  as  a  power,  working 

through  him  as  a  tool,  not  as  a  substance  which  the  indi- 
vidual simply  contains. 

b.  What  electricity  is  to  the  motor,  and  what  steam  is  to  the 

engine,  that  the  Spirit  of  God  is  to  a  man.    It  makes  him 
fulfill  the  purpose  of  his  creation. 

2.  Essential  conditions  of  the  spiritual  life. 

a.  Belief  in  a  God  whose  purpose  and  will  must  eventually 

prevail. 

b.  Recognition  of  Jesus  Christ  as  the  concrete  exponent  of 

God's  will,  and  the  Holy  Spirit  as  His  interpreter. 

c.  Determination  to  learn  and  do  God's  will  as  well  as  one  is 

able. 

3.  Characteristics  of  one  possessing  /he  spiritual  life. 

a.  Studious  inquiry  after  God's  will  through  Bible  study  and 

prayer. 

b.  Whole-hearted  service,  with  self-sacrifice,  if  need  be. 

c.  Confident  peace. 

d.  Increasing  fruitage  in  the  life  of  one's  self  and  others. 


i86  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

VII.  Relations  to  Home. 

1 .  Should  consider  home  in  terms  0}  the  people  in  it  —  not  in  terms 

of  material  equipment. 

2.  Should  engage  as  successfully  as  possible  in  an  honorable  life 

work. 
a.  The  honor,  happiness,  and  opportunities  of  one's  family 
depend  largely  on  the  nature  and  success  of  one's  business. 

3.  Should  maintain  a  clean  and  wholesome  life  outside  of  business. 

4.  Should  give  family-  more  than  financial  support. 

a.  In  companionship. 

b.  In  thought  and  plan  for  their  welfare. 

c.  In  the  personal  inspiration  of  a  good  example. 

5.  Shoidd  remember  that  love  and  service  properly  begin  at  home. 

a.  The  closest  attachments  of  Hfe,  divinely  established  in  the 
home,  impose  obligations  supreme  to  all  others. 

6.  Should  make  the  home  life  comfortable  and  attractive,  and  of 

cultural  and  inspirational  value. 

VIII.  Relations  to  Friends 

1.  Shotdd  discriminate  wisely  between  necessary,  accidental,  and 

purposed  fellowships, 
a.  In  family,  neighborhood,  school,  business,  and  recreative 
life. 

2.  Should  recognize  and  determine  nature  of  friendships. 

a.  Dependent. 

b.  Mutual  benefit. 

c.  Benevolent. 

3.  Should  be  willing  to  meet  the  requirements    which    friendship 

involves. 

a.  Give  and  take. 

b.  Unselfish  interest. 

c.  Spending  of  time. 

d.  Self-sacrificing  effort. 

4.  Should  constantly  seek  to  realize  for  self  and  extend  to  others 

the  values  of  friendship. 

a.  Protection  in  time  of  temptation. 

b.  Counsel  in  time  of  question. 

c.  Comfort  and  encouragement  in  time  of  adversity. 

d.  Fulfilling  of  God's  plan  of  caring  for  people. 

"Bear  ye  one  another's  burdens." 


OUTLINES  ON  LIFE  PROBLEMS  187 

IX.  Relations  to  Business 

1.  Should  choose  ami  prepare  jor 

a.  An  honorable  business. 

b.  A  business  for  which  you  are  personally  qualified. 

c.  A  business  giving  sure  and  continuing  returns. 

2.  Should  attend  to  business. 

a.  To  insure  income. 

b.  To  secure  advancement. 

c.  To  provide  against  emergencies. 

3.  Should  regard  business  as  means  of  self-investment. 

a.  Personal  growth  comes  via  worthy  activity. 

b.  Personal  profits  come  via  investment  of  self. 

4.  Should  magnify  personal  contacts  and  infljience. 

a.  Business  multiplies  reasons  and  opportunities  for  relations 

with  others. 

b.  The  manner  of  one's  dealing  is  more  significant  from  a 

Christian  standpoint  than  the  thing  dealt  in. 

5.  Should  use  business  as  a  means  of  service. 

a.  Sup])lying  others'  material  needs. 

b.  Aiding  others  in  the  solution  of  their  problems. 

c.  Giving  others  employment. 

d.  Making  more  efficient  by  guidance  the  work  of  others. 

X.  Relations  to  Civic  Life. 

A  man  to  be  a  good  citizen 

1.  Should  be  physically  fit. 

a.  Constitutionally. 

b.  In  health  and  vigor. 

2.  Should  be  educated. 

a.  To  free  him  from  the  domination  of  unwise  leaders. 

b.  To  prepare  him  for  his  work. 

c.  To   establish   his  community  of  interest   with   others  by 

broadening  his  intelligence  and  sympathies. 

3.  Should  be  an  earner. 

a.  To  provide  for  his  current  support. 

b.  To  provide  for  the  support  of  those  dependent  u])on  him. 

c.  To  provide  a  surplus  for  emergencies. 

d.  To  provide  a  margin  for  gifts  and  benevolences. 

4.  Should  magnify  home  and  family  connections. 
a.  To  increase  his  stability. 


i88  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

b.  To  furnish  him  the  impetus  of  personal  responsibilities. 

c.  To  increase  the  necessity  for  the  development  of  personal 

character. 
5.     Should  give  a  surplusage  to  the  world's  life  and  work. 

(Producing  more  than  one  consumes,  giving  more  than  one  is 
obliged  to.) 

a.  In  the  form  of  time,  energy,  and  money. 

b.  To  things  he  alone  can  do. 

c.  To  things  in  which  he  co-operates  with  others. 

XI.  Relations  to  Benevolent  Movements 

1.  Should  cultivate  the  habit  oj  being  a  benefactor. 

a.  One  who  makes  good  a  fact. 

b.  Acting  from  spiritual  impulse,  rather  than  because  of  ex- 

ternal pressure. 

2.  Should  give  self  as  well  as  means. 

a.  Beneficence  largely  "by  proxy"  is  unsatisfactory. 

b.  The  most  vital  thing  in  any  good  work  is  the  personality 

invested  in  it. 

3.  Should  regard  contributions  of  effort  or  means  neither  as  license 

fees  for  special  privileges,  nor  as  fines  for  having  high  motives. 

4.  Shoidd  intelligently  select  and  systematically  follow  up  one's 

benefactions. 

a.  The  thoughtless  giving  of  money  does  not  help  the  giver. 

b.  The  failure  of  contributors  to  follow  up  their  gifts  releases 

those  directly  administering  the  movements  from  a  whole- 
some sense  of  accountability. 

5.  Should  recognize  the  helpfulness  of  combinations  for  the  pro- 

motion of  beneficent  enterprises,  and-  whenever  possible  to  do 
so  helpfully,  should  participate  in  them. 

a.  The  church. 

b.  Religious  and  moral  improvement  associations  and  clubs. 

c.  Movements  for  care  of  poor,  sick,  and  unfortunate. 

d.  Movements  for  educational  and  social  betterment. 

XII.  What  is  the  Use  and  Method  of  Becoming  a  Christian? 

I.    The  Use 

1.  It  saves  one  from  being  a  moral  and  religious  "floater." 

2.  Gives  the  safeguard  of  a  declared  purpose  and  helpful  as- 

sociations. 


OUTLINES  ON  LIFE  PROBLEMS  189 

3.  Gives  the  inspiration  of  a  great  example  —  even  Christ's. 

4.  Aids  one  in  doing  a  life's  worth  of  good. 

5.  Makes  possible  the  fulfilling  of  God's  purpose  concerning 

one. 

6.  Gives  best  known  chance  for  salvation. 

II.    The  Method 

1.  Take  Jesus  Christ  at  His  word  —  Faith. 

2.  Give  uj)  known  evils — Repentance. 

3.  Determine  to  do  God's  will,  following  the  teachings  of 

Jesus  Christ  —  Decision. 

4.  Declare  one's  allegiance  and  determination  —  Declaration. 

5.  Give  one's  self  and  means  to  service  and  the  promotion  of 

good  works  —  Service. 

SERIES  TWO 
Problems  of  Personal  Progress 

I.  to  VI.,  Inclusive  — 

personal  habits  or  factors  in  the  successful  life 

VII.  to  XII.,  Inclusive  — 

a  working  man's  means  of  growth 

PERSONAL  HABITS 
I.     Observation 

1 .  Definition  —  taking  note  of. 

a.  By  means  of  all  the  senses. 

b.  Puqjosedly,  not  accidentally. 

c.  Not  only  getting  facts,  but  holding  them. 

2.  Fields  of  observation. 

a.  The  world  of  nature. 

b.  The  world  of  human  life. 

c.  One's  own  personal  life. 

3.  Agencies  of  observation. 

a.  Sensing. 

b.  Reading. 

c.  Conversation. 

d.  Instruction. 

4.  Characteristics  of  observation. 

a.  Intent. 

b.  Choice. 

c.  Accuracy. 

d.  Correlation. 


igo  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

5.     Values  or  results  of  observation. 

a.  Giving  joy  of  experience. 

b.  Furnishing  something  to  recall. 

c.  Giving  broader  outlook. 

d.  Giving  truer  perspective. 

e.  Giving  one  his  cue. 

f.  Giving  building  material  for  thought  and  action. 

g.  Increasing  one's  ability  to  observe. 

h.  Determining  the  fiber  of  one's  character. 
II.     Prophecy 

1.  Definition. 

a.  Statement  of  what  is  to  come. 

b.  Ideal  defined. 

c.  Hope  or  wish  scaled  down  to  practicability. 

2.  Sources  0}  material  for  forming  ideals. 

a.  Experience. 

b.  Personal  example. 

c.  Admonitions  and  teachings  of  others. 

d.  Fiction,  biography,  and  history. 

e.  Study  of  progress. 

3.  Essential  elements  of  a  good  prophecy. 

a.  Feasibility. 

b.  Economy. 

c.  Utility. 

d.  Beauty. 

4.  How  to  use  ideals. 

DO  don't 

a.  Think  them  over.  Dream  them. 

b.  Improve  them.  Fossilize  them. 

c.  Check  up  present  action  with  Idealize  them   out  of  joint 

them.  with  conditions. 

d.  Work  them  out  as  examples     Copyright  them. 

for  others. 

5.  What  ideals  do  for  us. 

a.  Give  definiteness  of  purpose. 

b.  Aid  in  cutting  out  the  useless  and  harmful. 

c.  Organize  activities. 

d.  Give  freedom. 

e.  Increase  intellectuality. 

f.  Give  inspiration. 

g.  Develop  the  character. 


OUTLINES  ON  LIFE  PROBLEMS  191 

III.  Invention 

1.  Fundamental  propositions. 

a.  More  ways  than  one  of  doini^  thint^s. 

b.  Present  way  not  the  best,  because  of  evident  shortage  in 

efficiency. 

c.  First  efforts  at  improvement  likely  to  be  crude. 

d.  Highest  efficiency  found  in  the  freest  application  of  natural 

laws,  often  in  the  closest  approximation  to  natural  forms. 

2.  Invention  involves 

a.  Criticism  of  existing  forms  and  methods. 

b.  Careful  analysis  of  ideals  or  results  desired. 

c.  Ready  command  of  classified  knowledge  and  experience. 

d.  Discernment  and  memory  of  principles  and  uses,  rather 

than  forms  or  methods. 

3.  Characteristics  of  good  inventions. 

a.  Economical. 

b.  Simple. 

c.  "Fool  proof." 

4.  Values  of  invention. 

a.  Gives  freedom  from  slavish  routine. 

b.  Increases  pleasure  and  power. 

c.  Gives  excellent  mental  drill. 

d.  Gives  leadership. 

e.  Contributes  to  progress. 

f.  Gives  sympathy  with  those  who  pursue  a  different  way. 

IV.  Judgment 

1 .  Definition. 

a.  The  careful  study  of  numerous  plans  or  methods,  with  the 

deliberate  choice  of  one. 

b.  That  opinion  which  becomes  the  basis  of  action. 

2.  Progressive  steps  toward  securing  safe  basis  of  action. 

Guessing  —  Suspicion  —  Inference  —  Thinking  —  Believing 
—  Judgment. 
■3.     Opinions  or  judgments  are  influenced  by 

a.  Incorrect  information. 

b.  Partial  information. 

c.  Ideals,  hopes,  or  wishes. 

d.  Fertility,  breadth,  or  sympathy. 

e.  Bias. 

f.  Motive. 


192  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

4.  Means  oj  developing  good  judgment. 

a.  Increase  of  conscious  living ;  less  of  aimless  imitation. 

b.  Study  of  judgment  of  others. 

c.  Analysis  of  our  successes  and  failures. 

d.  Asking  and  answering  the  eternal  "why." 

5.  Matters  requiring  good  judgment. 

a.  Self-control. 

b.  Investments  of  energy  —  means  —  influence. 

c.  Associations. 

6.  Values  0}  good  judgment. 

a.  Freedom  from  torment  and  indecision. 

b.  Freedom  from  undue  influence  of  persons  and  incidents. 

c.  Escape  from  many  disappointments  and  much  chagrin  — 

("It  might  have  been.") 

d.  Inspiration  of  conviction. 

V.    Action 

The  marked  characteristic  of  life  is  action  —  "Better  wear  out  than 
rust  out." 

1 .  Definition. 

Intelligent  and  voluntary  exertion  as  opposed  to  suffering  or 
being  acted  upon. 

2.  Kinds  oj  action. 

a.  Resistance. 

b.  Work. 

3.  Spurs  to  action. 

a.  Necessities. 

b.  Examples. 

c.  Thoughts. 

4.  Channels  oj  action. 

a.  Personal  care. 

b.  Domestic  or  business  service. 

c.  Recreation. 

d.  Philanthropy. 

5.  Efficiency  oj  action. 

a.  Decreased  by  indifference,  laziness,  indecision,  indirection, 

selfishness. 

b.  Increased  by  seriousness  of   purpose,  industry,  vitalizing 

judgment  (will),   economy  of  effort,   wholesomeness  of 
motive. 

6.  Rewards  oj  right  action. 


OUTLINES  ON  LIFE  PROBLEMS  193 

a.  Perfection  of  personal  development. 

b.  Doing  a  life's  worth  of  good. 

c.  Accomplishing  God's  i)uq)ose  in  us. 

VI.  Appreciation 

1.  The  habit  oj  appreciation  desirable. 

a.  It  increases  one's  own  joy. 

b.  It  makes  one's  companionship  agreeable  to  others. 

c.  It  develops  courtesy. 

d.  It  is  the  earmark  of  true  culture. 

2.  What  to  appreciate. 

a.  Things  of  interest  and  beauty  in  the  natural  world. 

b.  Worthy  works  of  man. 

c.  E.xcellencies  of  personal  character  and  life. 

d.  Opportunities. 

(i).     For  personal  advancement. 
(2).     For  service. 

3.  How  to  increase  appreciation. 

a.  Purposely  notice  things  and  take  an  interest  in  them. 

b.  Dwell  upon  good  things  (be  an  optimist). 

c.  Recognize  by  word  or  deed  the  good  deeds  of  others. 

d.  Share  your  joy  of  appreciation  with  others. 

MEANS   OF   GROWTH 

VII.  Mastery  Over  One's  Work 

When  one  is  associated  with  a  large  company  of  workers  he  should 
strive  toward  three  things: 

1 .  Retaining  one's  individuality. 

a.  One  should  not  let  his  work  determine  entirely  his  life,  but 

should  make  his  personality  lend  cast  to  his  work. 

b.  Personal  relations  should  be  magnified  —  (not  what  you 

do,  but  how  you  do  it). 

c.  One  should  always  be  pre-eminently  a  man,  not  merely  a 

worker. 

2.  Bending  to  co-operate. 

a.  One  should  seek  to  understand  the  necessary  system  and 

the  reasons  for  it. 

b.  A  feeling  that  things  are  not  right  should  bring  forth  a  sug- 

gestion, not  a  "kick." 

c.  One  should  co-operate  with,  not    co-wait    on    the    "other 

fellow." 


194  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

3.     Being  a  motor,  not  a  trailer. 

a.  Each  one  should  enter  upon  the  performance  of  his  task 
with  some  power  of  his  own  and  not  be  merely  dragged  to 
it  by  the  "system"  or  the  "boss." 

VIII.  Turning  "Off-Duty"  Hours  to  Profit 

Most  men  are  made  or  broken  by  their  activities  outside  of  working 
hours. 

1.  Rest. 

a.  Sufficient  and  regular. 

b.  Of  both  mind  and  body. 

2.  Physical  exercise. 

a.  Outdoors,  if  possible. 

b.  Systematic  and  recreative. 

3 .  Reading  and  study. 

a.  For  increase  of  practical  knowledge. 

b.  For  increase  in  the  number  of  things  one  appreciates. 

4.  Fellowship. 

a.  Especially  in  the  home. 

b.  In  the  larger  circle  of  friends. 

5.  Meditation. 

a.  To  check  up  on  tendencies  in  the  life. 

b.  To  clearly  formulate  plans  for  future  action. 

IX.  Gaining  Bodily  Strength 

1.  One  should  be  more  than  not  sick  —  he  should  be  vigorous. 

2.  Health  and  vigor  shoidd  not  be  a  matter  0}  accident,  but  0}  care- 

fid  planning. 

3.  Health  and  vigor  give  the  advantage  of 

a.  Personal  comfort  and  self  confidence. 

b.  Better  chance  for  good  employment. 

c.  Ability  to  keep  working  and  learning. 

d.  Saving  of  expense. 

e.  Making  one  a  more  agreeable  and  influential  member  of  a 

household  or  a  community. 

4.  Some  personal  questions. 

a.  What  habits  of  eating,  drinking,  bathing,  clothing,  exercise 

and  rest  keep  you  in  the  best  physical  trim  ? 

b.  Are  your  thoughts  and  mental  habits  such  as  to  strengthen 

or  enervate  you? 


OUTLINES  ON  LIFE  PROBLEMS  195 

X.  Securing  Education 

1 .  Reasons  why  a  working  man  may  not  study. 

a.  Is  tired. 

b.  Wants  recreation. 

c.  Sees  no  immediate  use  for  additional  education. 

d.  Has  social  and  family  obligations  that  consume  time. 

e.  Lacks  conveniences  for  study. 

2.  Reasons  why  he  should. 

a.  To  protect  him  from  the  cultivation  of  a  "tramp"  mind. 

b.  To  increase  his  efficiency  as  a  worker. 

c.  To  safely  increase  his  self-confidence. 

d.  To  enlarge  his  interest  beyond  the  limits  of  his  daily  work. 

3.  What  things  he  shotdd  stiidy.     In  the  order  0}  importance. 

a.  Those  which  help  in  the  line  of  his  present  work. 

b.  Those  which  fit  him  for  advancement. 

c.  Those  which  round  out  his  elementary  and  general  educa- 

tion. 

d.  Those  which  give  him  recreation  and  culture. 

4.  How  he  may  study. 

a.  By  carefully  selected  and  purposed  reading. 

b.  By  participation  in  purposed  conversations  and  educational 

club  activities. 

c.  By  attendance  upon  lectures. 

d.  By  taking  courses  of  instruction  as  offered  by  public  night 

schools,  the  Y.  M.  C.  A.,  correspondence  schools,  etc. 

XI.  Wise  Selection  of  Pleasures 

1.  Fundamental  factors  in  a  well  balanced  life. 

a.  Character. 

b.  Influence. 

c.  Happiness. 

2.  Happiness  should  be  sought,  but  not  at  the  sacrifice  of  character 

or  influence. 

3.  Pleasures  should  be  four-square. 

a.  Physical  —  health,  fundamental. 

b.  Intellectual  —  good  reading  and  conversation  essential. 

c.  Social  —  the  magnifying  of  home  fellowship  advisable. 

d.  Spiritual  —  sound  and  clear  conscience  essential. 

4.  Pleasures  must  be  for  self  and  others. 

a.  Pleasures  are  multiplied  by  division. 


196  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

XII.     Seeking  What  is  Worth  While 

1 .  Faith. 

In  God  —  In  one's  fellows  —  In  one's  self. 

2.  Purpose. 

"The  world  stands  aside  to  let  pass  the  man  who  knows  where 
he  is  going." 

3.  Preparation. 

Laying  the  foundation  of  good  health,  good  education,  good 
companionship,  and  good  morals. 

4.  Integrity  of  character. 

Holding  one's  self  to  the  performance  of  things  he  knows  he 
ought  to  do. 

5.  Usefulness  in  service. 

If  a  man  produces  nothing,  he  is  either  a  cipher  or  a  grafter. 

6.  Influence. 

Obtained  by   increasing   the   number   of   one's   friends   and 
strengthening  the  ties  with  them. 

7.  Good  cheer. 

"Laugh  and  the  world  lam^hs  with  vou." 


THE  ETHICAL  VALUE  OF  PHYSICAL  TRAINING 
GEORGE  J.  FISHER,  M.  D. 

SECRETARY   PHYSICAL   WORK,    INTERNATIONAL   Y.    M.    C.    A. 
SECRETARY    THE    ATHLETIC    LEAGUE    OF    NORTH    AMERICA,    NEW    YORK    CITY 

Any  propaganda  of  religious  education  to  be  eflfective  must  include 
the  education  of  the  whole  man.  As  Dr.  Hartwell  says :  "  Many,  perhaps 
most,  who  have  urged  the  cultivation  of  the  mens  sana  in  corpore  sano 
have  considered  mind  and  body  to  be  so  loosely  connected  that  the  one 
may  be  sound  while  the  other  may  not.  But  more  and  more  in  our  day 
the  behef  gains  ground  that  neither  mind  nor  body  can  be  wholly  sound 
unless  both  are. 

"  We  speak  of  mental  education,  of  physical  education,  and  moral 
education,  but  it  is  for  convenience  only.  Education  and  training  are 
one  because  man  is  one." 

Scientific  physical  training  is  not  so  much  muscle  making  as  muscle 
training.  The  term  muscle  is  used  too  frequently  as  an  antonym  for 
brain,  in  a  sense  of  inferiority.  This  is  disparaging  its  true  function. 
The  muscles  constitute  more  than  mere  automatic  motor  apparatus. 
They  are  the  master  tissues  of  the  body,  and  all  other  organs  serve  them 
in  a  subordinate  capacity.  Muscle  activity  stimulates  metabolism. 
They  are  practically  organs  of  digestion;  they  are  intimately  related  to 
the  development  of  heat,  power,  and  energy.  Flabby  muscles  have  asso- 
ciated with  them  general  lowered  vitality,  lack  of  resistance,  liability  to 
colds,  and  impairment  of  nutrition.  So  that  firm  and  well-toned  muscles 
are  productive  of  the  feelings  and  sensations  of  well-being  and  the  joy 
of  living.  But  they  perform  a  higher  function  than  this,  for  together 
with  the  nerves  which  connect  them  with  the  brain  they  constitute  the 
executive  machinery  of  the  body,  for  with  our  muscles  we  do  things. 
The  perfect  adjustment  of  nerve  and  muscle  contributes  skill,  poise, 
control,  quickness  of  action.  These  characters  are  largely  muscular. 
They  may  be  termed  muscle  virtues.  Lack  of  control,  lack  of  endur- 
ance, fidgetiness,  and  lack  of  skill  are  largely  muscle  faults,  and,  as 
Dr.  Stanley  Hall  says,  "  if  the  muscles  are  undeveloped  or  grow  relaxed 
and  flabby,  the  dreadful  chasm  between  good  intentions  and  their  execu- 
tion is  liable  to  appear  and  widen.  Character  may  be  defined  as  a 
plexus  of  motor  habits.  Muscles  are  the  vehicles  of  habituation,  imita- 
tion, obedience,  character,  and  even  of  manners  and  customs." 

Motor   power   is   related   to   intelligence  and  character.     "  Motor 

197 


198  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

power,"  says  Dr.  Bolton,  "  is  not  a  simple  phenomenon ;  it  is  capable  of 
being  analyzed  into  a  number  of  elements,  the  most  important  of  which 
are  rapidity  of  voluntary  control,  steadiness  and  precision  of  movement, 
variety  of  action  and  quickness.  In  the  feeble-minded  there  is  inabihty 
to  act  quickly.  Mental  development  and  motor  power  go  hand  in  hand. 
Tests  of  motor  power  are  used  as  measures  of  intelligence  or  mental 
alertness. 

"The  explanation  of  motor  development  is  based  upon  the  growth 
of  interrelations  among  nerve  elements.  Cells  put  out  processes,  these 
processes  place  the  cells  in  communication  with  many  of  their  neighbors, 
so  that  when  they  are  thrown  into  activity  their  neighbors  must  act,  and 
many  cells  or  groups  of  cells  acting  simultaneously  make  possible  precise, 
rapid,  and  nicely  adjusted  movements." 

"  The  relation  of  mental  to  motor  development  finds  its  explanation 
in  something  like  this :  the  movements  of  the  voluntary  muscles  are  felt 
in  consciousness;  in  fact,  the  possibility  of  a  voluntary  movement 
depends  upon  the  consequences  of  the  movement  being  felt.  The  greater 
the  variety  of  movements  that  can  be  performed,  the  more  precise  they 
are ;  the  more  steady  and  rapid,  the  greater  the  fund  of  sense  experience 
they  will  yield  up  to  consciousness,  out  of  which  are  to  be  built  the 
various  products  of  mental  activity.  Every  new  movement  acquired 
adds  a  new  piece  of  furniture  to  the  mental  household.  Mind,  whatever 
its  metaphysical  nature  may  be,  is  a  device  to  aid  us  in  getting  on  in  the 
world  of  things ;  minds  are  to  direct  activity  and  to  control  conduct. 

"  Mind  and  movement  must  develop  together,  for  without  movement 
there  is  no  mind.  In  so  far  as  an  individual  is  wanting  in  motor  develop- 
ment, he  is  wanting  in  mental  development." 

The  scale  of  intelligence  in  animals  rises  in  proportion  to  the  number 
of  possible  muscle  co-ordinations.  Fully  half  of  the  human  brain  is 
concerned  in  the  contraction  of  muscles.  The  cultivation  of  these 
motor  centers  acts  as  a  great  storage  battery,  storing  up  energy  which  can 
be  drawn  upon  in  later  hfe,  and  is  related  not  only  to  intelligence,  but  to 
the  ability  to  do  prolonged  intellectual  work.  Their  development 
makes  for  intellectual  endurance.  One  of  the  tragic  aspects  of  modem 
civilization  is  the  tendency  of  so  many  men  to  break  down  in  the  zenith 
of  their  success  in  life,  not  for  want  of  genius,  but  for  lack  of  intellectual 
and  physical  endurance. 

Furthermore,  as  Dr.  Gulick  expresses  it:  "Muscular  contraction 
appears  to  be  closely  related  to  the  genesis  of  all  forms  of  psychic  activity. 
Not  only  do  the  vaso-motor  and  muscular  systems  express  the  thinking, 
feeling,  and  willing  of  the  individual,  but  the  muscular  apparatus  itself 


THE  ETHICAL  VALUE  OF  PHYSICAL  TRAINING  199 

appears  to  be  a  fundamental  part  of  the  apparatus  for  these  psychical 
states.  Without  the  muscular  system,  material  for  psychical  activity 
cannot  be  secured.  All  three  of  these  processes  —  thinking,  feeling, 
willing  —  are  more  or  less  remotely  connected  with  a  rehearsal  in  the 
body,  both  neural  and  muscular,  of  the  acts  by  which  the  original  material 
for  the  mental  process  come  in.  As  Hall  puts  it,  '  we  think  in  terms  of 
muscular  action,  more  or  less  remote,  and  all  the  parts  that  were  con- 
cerned in  the  original  activities  are  more  or  less  active  in  the  thought. 
Thus  the  fulness  of  the  neuro-muscular  experiences  during  early  life 
would  appear  to  be  related  to  the  opportunity  of  later  psychic  range.' 

"  Sound  physical  training  is  capable,  too,  of  developing  self-love,  self- 
reverence,  and  self-control,  which,  according  to  Tennyson,  'alone  lead 
life  to  sovereign  power.'  It  is  not  difficult  to  understand  how  physical 
education  may  help  one  to  acquire  self-reverence  as  well  as  enlightened 
self-love.  Self-respect  is  of  primal  importance  in  the  formation  of  char- 
acter. Reverence  for  wholeness  of  nature  induces  a  man  to  exalt  integ- 
rity and  purity,  to  hate  defilement,  and  to  shrink  from  all  that  can  im- 
pair his  strength  and  efficiency.  Self-knowledge  is  even  more  obviously 
a  result  of  well-directed  physical  training.  One  learns  to  know  what  he 
can  and  what  he  cannot  do.  Consciousness  of  power  gained  through 
practice  and  exercise  and  the  following  of  example  brings  with  it  power 
of  controlling  the  means  and  determining  the  manner  of  exerting  such 
power.  It  is  in  such  ways  that  human  education  exerts  its  influence  in 
the  shaping  and  molding  of  character."  * 

Physical  training  teaches  correct  posture,  and  posture  is  related  to 
inner  states  of  consciousness.  Fear,  anger,  rage,  exaltation,  disease  — 
all  have  their  typical  postural  expression.  In  fact,  if  the  muscular 
expression  of  these  psychic  states  is  inhibited,  the  intensity  is  mod- 
ified ;  so  converseh'  the  development  of  correct  posture  has  a  stimulat- 
ing effect  in  promoting  —  at  least  to  some  degree  —  right  attitudes  of 
mind. 

Many  of  the. worst  sins  with  which  the  Church  has  to  deal  and  which 
are  responsible  for  the  undoing  of  many  individuals  are  physical  in 
nature,  such  as  intemperance  and  sexual  perversion.  Any  effort  to 
reform  men  who  are  habituated  to  such  indulgences  will  be  greatly 
helped  by  methods  based  upon  physiology  and  hygiene.  Here  religious 
education  and  physical  education  must  go  hand  in  hand.  The  Church 
has  not  been  alert  in  using  the  material  available.  In  dealing  with 
sexual  sins  religious  institutions  have  attempted  spasmodically  to  give 
instruction.     But  such  instruction  has  been  largely  emotional  and  non- 

*Dr.  E.  M.  Hartwell,  Physical  Training,  vol.  iv.,  No.  2. 


200  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

scientific ;  and  often  by  those  unqualified  to  present  the  facts.  The  work 
of  education  is  the  function  primarily  of  the  Christian  physician,  supple- 
mented by  the  religious  teacher.  Religious  education  is  needed  to 
energize  the  will  and  to  grip  the  conscience,  and  physiologic  information 
is  needed  to  overcome  ignorance,  fallacious  conceptions,  and  morbidity, 
and  these,  when  used  together,  will  prove  the  most  efficient  methods  to 
win  men  to  lives  of  continence,  sobriety,  and  honor. 

In  my  judgment,  there  should  be  arranged  courses  in  personal  and 
practical  hygiene  for  teaching  in  churches  and  men's  clubs,  and  these 
subjects  should  be  presented  in  their  relation  to  Christian  ethics.  Relig- 
ious education  must  include  these  subjects  if  men  are  to  be  tavght  to  be 
truly  virtuous,  whole-souled,  and  masculine.  The  physical  life  must  be 
interpreted  in  its  relation  to  higher  living. 

The  highest  ethical  and  moral  virtues  of  physical  training  are  devel- 
oped through  play.  It  is  by  means  of  play  that  nature  fits  the  child  for 
life's  activities  and  duties,  and  assists  men  to  live  at  their  best.  Play 
deepens  the  chest,  co-ordinates  nerve  and  muscle,  makes  for  organic 
vigor  and  physical  power.  Play  provides  exercise  for  the  various  organs 
of  the  body,  according  to  their  natural  function,  and  thus  is  far  more  ef- 
fective in  producing  vitality  than  some  forms  of  formal  gymnastics.  As 
Joseph  Lee  says,  "  Play  is  not  a  luxury,  but  a  necessity.  It  is  not  simply 
what  a  child  likes  to  have,  but  what  he  must  have.  It  is  an  essential 
part  of  the  law  of  his  growth,  of  the  process  by  which  he  becomes  a  man 
at  all.  The  creature  becomes  what  he  is  by  what  he  does.  Nature 
decrees  certain  activities  and  builds  the  boy  round  them.  Play  is  the 
intensest  part  of  the  life  of  a  child,  and  it  is  therefore  in  his  play  hours 
that  his  most  abiding  lessons  are  learned;  that  his  most  central  and 
determining  growth  takes  place." 

Play  is  of  social  significance.  It  is  in  play  that  the  child  is  introduced 
into  society,  learns  to  relate  himself  to  others,  experiences  the  value  of 
co-ordinated  and  united  effort,  receives  the  discipline  of  the  democracy 
of  the  gang,  learns  to  become  unselfish  and  to  sacrifice  personal  motives 
for  the  good  of  the  crowd. 

Play  develops  originality,  enthusiasm,  initiative,  courage.  A  study 
of  men  who  in  their  youth  have  not  had  wholesome  and  vigorous  play 
experience  shows  lack  in  adult  life  in  spontaneity,  enthusiasm,  initiative, 
and  masculinity. 

Play  is  related  to  morals.  As  we  learn  from  Judge  Lindsay,  "  The 
whole  question  of  juvenile  law-breaking —  or  at  least  nine-tenths  of  it  — 
is  a  question  of  children's  play.  A  boy  who  breaks  the  law  is  in  nine 
cases  out  of  ten  not  a  criminal.     He  is  obeying  an  instinct  that  is  not 


THE  ETHICAL  VALUE  OF  PHYSICAL  TRAINING  201 

only  legitimate,  but_^vital,  and  which,  if  it  finds  even-  lawful  channel 
choked  up,  will  seek  an  outlet  at  the  next  available  point.  The  boy  has 
no  especial  desire  to  come  in  conflict  with  the  laws  and  usages  of  civilized 
society."  Give  a  boy  an  opportunity  to  pla}-  at  his  favorite  game,  and 
the  policeman  will  need,  as  Mr.  Lee  aptly  puts  it,  "  a  gymnasium  himself 
to  keep  his  weight  down."  Give  children  playgrounds,  and  the  same 
spirit  and  imagination  which  form  rowdy  gangs  will  form  baseball  clubs 
and  companies  for  games  and  drills.  Precinct  captains  attribute  the 
existence  of  rowdyism  and  turbulence  to  lack  of  better  playgrounds 
than  the  streets.  They  break  lamps  and  windows  because  they  have  no 
other  provision  made  for  them.  London,  after  forty  years'  experience, 
says  tersely,  "crime  in  our  large  cities  is  to  a  great  extent  simply  a  ques- 
tion of  athletics."  "This  is  not  theory,  but  is  the  testimony  you  will  get 
from  any  policeman  or  schoolmaster  who  has  been  in  a  neighborhood 
before  and  after  a  playground  was  started  there.  The  public  play- 
ground is  a  moral  agent,  and  should  be  in  every  community."  The 
play  of  youth  needs  careful  and  scientific  direction,  so  as  to  develop 
active  and  manly  qualities  of  mind  and  character. 

Play  activity  develops  leadership.  "When  among  children,"  says 
Groos,  "  some  master  spirit  takes  the  lead  by  virtue  of  his  courage,  wis- 
dom, presence  of  mind,  or  quick  adaptability,  his  example  is  of  quite 
incalculable  influence  on  his  fellows.  They  emulate  his  example.  The 
desire  to  influence  other  wills  and  to  direct  and  control  public  action 
finds  full  scope  in  play.  Such  experience  must  advance  the  ends  of 
society,  since  it  forms  habits  which  extend  beyond  the  sphere  of  play. 
Any  form  of  society  which  develops  sturdy  leaders  is  to  be  encouraged, 
for  it  is  these  that  society  is  in  most  need  of." 

Competitive  sports  rightly  guided  are  important  in  their  relation  to 
the  development  of  social  ethics.  All  education,  to  be  effective,  must  be 
related  to  conduct.  It  is  here  where  boys  and  young  men  frequently 
fail.  I  have  been  amazed  to  discover  how  Christian  young  men  when 
engaging  in  competitive  sports  have  not  hesitated  to  beat  the  pistol  to 
gain  an  advantage  in  the  start  of  a  race,  have  consorted  with  others  to 
pocket  a  runner  to  enable  a  colleague  to  win,  without  considering  such 
action  a  breach  of  Christian  conduct.  They  have  failed  to  relate  their 
Christian  teaching  to  conduct. 

I  believe  the  reason  for  this  is  found  in  the  fact  that  the  Church  has 
not  entered  into  the  recreation  activities  of  young  men.  The  activities 
of  the  religious  meeting  have  been  held  up  to  them  as  the  type  of  service 
expected  of  Christians,  and  because  these  activities  have  not  appealed  to 
many  and  because  other  activities  in  which  young  men  and  boys  are 


202  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

deeply  interested  have  not  been  related  to  Christian  ethics,  they  have 
failed  to  make  the  application. 

The  weakness  of  the  Sunday  school  is  that  it  is  a  society  for  sitting 
still,  while  boys  were  not  made  to  sit  still.  Physical  activity  largely 
through  play  is  the  boy's  labor,  his  trade,  his  life.  By  relating  religious 
teaching  to  the  boy's  activities  in  play,  by  giving  him  the  opportunity  to 
express  his  religious  life  along  these  normal  and  potential  channels  of 
his  experience,  the  Church  will  prove  of  invaluable  service  not  only  in 
establishing  high  standards  of  conduct,  but  of  narrowing  the  gap  between 
ethical  teaching  and  practical  living.  It  will  serve  to  give  naturalness 
and  vitality  to  the  boy's  religious  life  and  experience. 

The  churches,  through  the  Young  Men's  Christian  Association,  have 
done  much  to  relate  physical  training  to  religious  education  in  develop- 
ing a  system  of  Christian  ethics  in  sport,  in  making  conditions  favorable 
for  fair  play  and  the  square  deal  in  games  and  contests.  Dr.  Hall  has 
said:  "Thus  in  young  men's  training  schools  and  gymnasiums,  the 
gospel  of  Christianity  is  preached  anew  and  seeks  to  bring  salvation  to 
man's  physical  frame,  which  the  still  lingering  effects  of  asceticism  have 
caused  to  be  too  long  neglected  in  its  progressive  degeneration.  As  the 
Greek  games  were  in  honor  of  gods,  so  now  the  body  is  trained  to  better 
glorify  God  and  regimen,  chastity  and  temperance  are  given  a  new 
momentum.  The  physical  salvations  thus  wrought  will  be,  when  ade- 
quately written,  one  of  the  most  splendid  chapters  in  the  history  of 
Christianity." 

There  is  a  tendency  at  the  present  time  on  the  part  of  many  churches 
to  provide  athletic  sports  largely  of  a  competitive  nature  for  their  young 
men.  In  many  instances,  I  believe  they  are  rushing  rather  inadvisably 
into  the  matter.  Athletic  sports  are  exceedingly  diflacult  to  manage, 
and  the  Church  must  be  careful  about  inaugurating  such  work  without 
trained  leadership.  Without  such  leadership,  tragic  conditions  will 
result.  Here,  again,  the  Church  may  secure  the  desired  leadership  from 
the  Young  Men's  Christian  Association,  which  is  supplying  such  trained 
specialists  for  the  purpose  of  directing  the  physical  activities  of  the 
Christian  church  in  keeping  with  the  general  aims  and  principles  of 
Christianity. 

After  years  of  experimentation  the  association  has  developed  a 
scientific  scheme  of  physical  training  and  trained  directors,  and  last 
year  alone  provided  fully  three  hundred  of  such  leaders  for 
churches  and  religious  institutions,  thus  enabling  the  Church  to  ade- 
quately and  efficiently  enter  into  the  physical  activities  of  boys  and 
men,  to  their  physical,  mental,  and  moral  upbuilding. 


THE  ETHICAL  VALUE  OF  PHYSICAL  TRAINING  203 

This  is  an  age  of  urbanization,  an  age  of  great  cities.  Those  cities 
of  100,000  population  have  doubled  in  fourteen  yeai-s.  City  growth  is 
a  permanent  condition.  Its  problems  will  ever  be  with  us.  Life  in  the 
city  is  artificial.  Motor  activity  is  restricted.  Occupations  industrial, 
commercial,  and  sedentary  are  increasing  and  will  continue  to  increase. 
There  is  danger  that  the  race  will  lose  the  vitality,  the  organic  vigor 
which  characterized  our  forebears.  Physical  struggle,  physical  con- 
flict, physical  expression  are  greatly  restricted.  We  are  in  danger  of 
losing  those  sterling  and  manly  qualities  of  mind  and  body  which 
attained  as  a  result  of  physical  expression  and  physical  experience. 
Judged  by  the  facts  that  70  per  cent  of  the  school  children  of  New^  York 
City  have  some  physical  defect,  that  35  per  cent  of  the  men  who  apply 
for  enlistment  in  the  United  States  army  fail  to  qualify,  that  the  country 
man  is  4  inches  taller  than  his  city  brother  and  weighs  23  lbs.  more,  that 
the  children  of  the  congested  wards  of  great  cities  are  at  maturity  from 
3  to  6  inches  smaller  than  the  children  of  favored  homes  and  districts, 
that  machinery  is  fast  displacing  muscular  effort  —  70  per  cent  in  thir- 
teen years  in  the  hand  trades  alone  —  that  occupations  of  an  automatic 
nature  are  greatly  increasing,  that  children  in  juvenile  courts  show 
marked  physical  degeneration,  reveals  to  us  the  great  need  for  planning, 
and  working,  and  struggling  in  an  endeavor  to  provide  opportunities  for 
our  children  and  children's  children  for  the  expression  of  that  most  dom- 
inant of  impulses,  the  play  instinct,  that  physiologic  function  may  be 
vitalized,  mentality  stimulated,  the  psychic  impulses  enriched,  and  moral 
natures  trained. 


THE  PLACE  OF  THE  PLAYGROUND 

J.  HOWARD  BRADSTREET 

PRESIDENT    children's   PLAYGROUND   LEAGUE,    ROCHESTER,    N.    Y. 

By  playground  in  the  proper  sense  is  meant  more  than  a  place  for 
children  to  play.  A  football  or  baseball  field  is  not  a  playground  as 
understood  by  the  Children's  Playground  League,  nor  is  a  park,  skating- 
rink,  swimming  pool,  or  toboggan  slide,  unless  regularly  supervised,  — 
for  supervision  is  essential  to  the  playground. 

The  supervisor  of  a  playground  serves  the  function  of  a  teacher,  and 
is  regarded  as  a  matter  of  course  by  the  children  as  such.  They  expect 
from  him  the  same  interest  and  co-operation  in  their  play  that  they  are 
accustomed  to  receive  from  their  teacher  in  their  work,  with  the  added 
privilege  of  more  intimate  personal  contact.  It  is  at  his  suggestion  that 
games  are  started,  and  when  interest  flags  that  new  ones  are  devised.  It 
is  he  who  referees,  counsels,  protects,  who  is  general  arbiter  and  friend. 
A  supervisor  has  a  rare  power  for  good,  and  it  is  his  presence  which 
makes  the  true  playground. 

The  modern  playground  is  the  direct  result  of  the  scientific  spirit 
as  applied  to  children  and  their  environment.  There  could  be  no  play- 
ground at  a  time  when  it  was  thought  that  children  should  be  made  to  go 
to  school,  learn  their  lessons,  behave  properly,  and  that  those  who  ran 
away  from  school,  did  not  learn  their  lessons,  and  did  not  behave,  were, 
of  necessity,  bad  children,  as  could  be  further  shown  in  the  trouble  given 
the  police  by  their  stealing,  gambling  and  general  viciousness,  making 
it  necessary  to  erect  large  and  expensive  truant  schools,  houses  of  refuge, 
and  other  institutions,  much  to  the  public  annoyance,  grief,  and  expense. 

Such  an  attitude  is  very  convenient  in  classifying  good  and  bad  chil- 
dren, but  on  the  other  hand  it  is  apt  to  label  as  "  bad,"  a  large  number 
of  boys  who  turn  out  to  be  our  best  citizens. 

When  children  are  studied  as  they  are,  by  minds  unbiased  by  pre- 
judice as  to  what  they  should  be,  it  is  soon  found  that  there  are  certain 
instincts  in  them  all,  developed  to  greater  or  less  extent,  with  whose 
operation  it  is  dangerous  to  interfere. 

It  is  soon  seen  that  so  far  from  conformity  to  routine  being  the  nat- 
ural test  for  goodness  or  badness,  it  has  the  unfortunate  outcome  of 
often  placing  excellent  qualities  on  the  worse  side.  Vitality,  energy, 
power  of  initiative  are  desirable  qualities  in  a  man,  and  are  essential  to 
carrying  on  large  enterprises.     In  a  boy  they  are  equally  desirable,  but 

204 


THE  PLACE  OF  THE  PLAYGROUND  205 

they  all  protest  against  conformity  to  school  routine.  They  must  have 
an  outlet  and  should  the  possessor,  with  marvelous  control,  succeed  in 
meeting  the  demands  of  liis  school  life,  there  is  all  the  more  need  for 
their  expression  after  school  hours. 

Therefore  instead  of  truancy  being  the  sign  of  inherent  depravity,  or 
playing  craps,  stealing  goods  to  maintain  a  pirate's  cave,  or  driving 
away  w'ith  a  man's  wagon  for  exploration,  being  tokens  of  evil  tastes, 
they  are,  from  the  boy's  point  of  view,  the  only  available  outlet  for  emo- 
tions which  compel  expression. 

That  this  is  fact  as  well  as  theor}'  is  found  in  the  general  experience 
of  reduced  juvenile  crime  in  the  neighborhood  of  children's  playgrounds. 

The  conditions  prevailing  in  New  York  and  Chicago  make  the 
necessity  of  playgrounds  there  glaringly  aj)parent,  but  it  is  none  the 
less  true  that  a  playground,  in  the  correct  sense,  is  an  equal  necessity  in 
every  community  large  or  small. 

Starting  with  the  general  proposition  that  it  is  instinctive  for  children 
to  play,  and  that  the  instinct  is  wholesome  and  should  be  gratified,  it  is 
found  by  experience  that  the  instinct  has  two  most  noticeable  charac- 
teristics :  first,  that  the  children  i)refer  to  play  under  supervision  rather 
than  without,  and  second,  that  they  will  not  go  regularly  to  any  consid- 
erable distance  to  do  so. 

Those  two  facts  are  of  prime  importance  in  helping  to  place  the 
playground  in  our  municipal  mechanism. 

Had  it  been  found  that  children  resented  supervision,  that  of  two 
fields  equally  desirable,  one  supervised  the  other  not,  the  one  without 
supervision  was  popular,  while  the  other  one  was  neglected,  then  the 
playground  would  be  as  unethical  an  affair  as  a  sewer,  a  fire  system,  or 
a  small  park,  all  of  which  may  be  essential  to  a  community  but  are  not 
classed  with  its  chief  direct  ethical  agencies. 

As  it  is,  since  children  prefer  a  personality,  and  sine  e  in  the  interplay 
of  personalities  the  opportunity  for  ethical  instruction  is  generated,  the 
playground  becomes  an  ethical  center.  And  since  the  playground  is  a 
place  of  life  in  free  operation,  and  in  the  greater  freedom  the  personal 
characteristics  are  shown  here  distinctly,  it  becomes  a  field  for  the  cor- 
rection of  bad  tendencies  and  the  inculcating  of  good  ones,  far  more 
efficient  than  the  school-room.  In  fact  its  relation  to  the  school-room 
so  far  as  ethics  is  concerned  is  that  of  the  laboratory  to  the  text-book. 

Viewed  in  this  light,  inasmuch  as  education  concerns  itself  with 
the  principles  of  conduct  as  well  as  in  presenting  facts  of  nature  and 
business,  the  playground  becomes  an  agent  of  prime  imjjortance  whose 
action  should  be  under  direct  school  control. 


2o6  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

The  presence  of  the  supervisor  and  the  kindly  attitude  in  which  he 
is  regarded  by  the  children  make  possible  very  interesting  experiments 
in  citizenship  which  have  not  as  yet  been  worked  out. 

The  schools  are  supposed  to  give  training  for  citizenship,  but  the 
basis  of  citizenship  is  not  in  intellectual  achievements.  It  is  possible 
for  a  very  learned  man  to  be  a  very  poor  citizen. 

Its  essence  is  in  co-operation,  and  in  appreciation  of  the  common 
welfare. 

If  then  it  is  to  be  taught  in  schools,  a  broader  field  than  class-room 
activities  is  necessary,  and  activities  other  than  those  for  individual 
welfare  must  be  supplied. 

This  can  be  done  only  to  a  limited  extent  in  the  class-room,  but  such 
activities  are  at  the  basis  of  playground  work. 

The  accepted  principle  of  charity  that  it  is  not  well  to  give  without 
reciprocal  activity  in  some  form,  holds  in  play  with  equal  force.  A 
child  whose  games  or  toys  are  provided  too  liberally  with  but  little  effort 
on  his  part  neither  appreciates  nor  enjoys  them  to  the  full. 

The  playground  offers  therefore  a  rare  opportunity  for  instruction  in 
citizenship,  at  the  same  time  teaching  responsibility  and  giving  pleasure 
of  more  permanent  value  under  self  government, —  still  under  proper 
oversight. 

The  importance  of  the  physical  welfare  of  the  child  is  too  obvious  to 
mention,  but  adds  its  weight  to  that  of  the  ethical  value  of  the  playground 
and  its  opportunity  in  training  for  citizenship,  in  determining  that  the 
school  should  be  the  overseer  and  sponsor  of  the  playground. 

This  conclusion  is  re-inforced  by  the  second  fact  mentioned,  that 
children  as  a  rule,  do  not  go  long  distances  regularly  for  play.  It  is 
impossible  for  the  smaller  ones  to  do  so  in  safety,  vi'hile  the  energy  con- 
sumed by  the  journey  detracts  from  the  enjoyment  possible  to  the  older 
ones. 

The  school  is  the  natural  gathering  place  for  the  children,  and  as  its 
location  is  chosen  with  reference  to  being  a  center  of  population,  it 
makes  a  school  playground  the  natural  location. 

But  the  same  scientific  spirit  which  points  out  the  necessity  of  the 
playground  to  meet  the  demands  of  the  child  nature,  also  proclaims  that 
the  movement  for  establishing  playgrounds  is  not  an  isolated  one,  but 
that  it  is  only  a  small  part  of  a  large  movement,  the  force  of  which  is 
felt  by  all  classes,  towards  extending  the  activity  of  the  school. 

The  needs  of  the  people  who  own,  equip,  and  maintain  the  schools 
are  pressing  relentlessly  seven  days  in  the  week,  sixteen  hours  in  the  day, 
for  fifty-two  weeks  in  the  year.     The  schools  meet  them  in  small  part 


THE  PLACE  OF  THE  PLAYGROUND  207 

five  days  of  seven  hours  each  for  fort\'  weeks.  Three-fourths  of  the  time 
they  stand  closed  and  forbidding,  while  private  efforts,  pitifully  inade- 
quate to  the  task,  attempt  their  functions. 

The  child's  development  goes  on  outside  the  class-room  and  demands 
attention  on  the  playground;  his  needs  extend  into  the  long  summer 
vacation,  when  the  vacation  school  should  supply  his  necessity,  nor 
do  the}'  cease  when  he  has  left  the  grammar  school  and  taken  up  with 
the  work  of  life.  The  evening  reading-room,  the  quiet  game-room,  the 
g}-mnasium,  the  assembly-room  for  meeting  place  to  discuss  affairs,  all 
meet  real  needs.  In  each,  no  less  than  in  the  class-room,  he  should 
find  a  personality,—  helpful,  inspiring,  and  friendly.  To  them  all  he 
may  go  freely  because  they  constitute  his  club,  for  which  as  citizen  he 
pays,  and  for  which  citizenship  is  the  only  qualification  for  membership. 


THE  ETHICAL    SIGNIFICANCE  OF  PLAY 
LUTHER  H.  GULICK,  M.  D. 

DIRECTOR    PHYSICAL   TRAINING    SCHOOLS    OF   GREATER   NEW    YORK 

That  it  is  necessary  for  children  to  play  if  they  are  to  be  healthy, 
needs  no  discussion  in  this  decade.  That  children  need  to  play  if  they 
are  to  acquire  control  of  their  mental  faculties,  needs  no  discussion. 
That  human  power,  the  power  to  think,  the  power  to  do,  comes  not 
through  something  that  is  done  to  the  child  by  the  teacher,  but  comes 
through  something  that  the  child  does  under  the  suggestion  and  stimulus 
of  the  wise  teacher,  this  needs  no  discussion.  The  thing  that  does  need 
discussion,  the  thing  that  demands  discussion,  is  the  place  of  play  in 
human  conduct  in  its  relation  to  ethics. 

There  are  two  chief  meanings  to  the  word  "play."  One  is  some- 
what synonymous  with  "amusement"  and  "recreation."  The  other 
is  the  outgrowth  of  a  study  of  the  meaning  of  that  thing  which  children 
do  when  adults  suppose  that  they  are  amusing  themselves.  Play  in 
this  deep  sense  differs  from  amusement  or  recreation  in  these  respects : 
play  demands  intense  attention  and  is  the  activity  of  the  highest  part  of 
the  self  that  is  then  growing. 

When  one  of  my  children,  who  was  sitting  in  a  high  chair  with  a 
spoon  in  its  hand,  dropped  the  spoon  out  of  the  tray  to  the  floor,  and 
the  father  patiently  put  the  spoon  back  on  the  tray  seventy-nine  times 
in  succession,  was  that  child  merely  amusing  itself?  During  the  four 
or  five  days  following,  when  that  child  picked  up  and  dropped  every- 
thing it  could  lay  its  hands  on,  was  it  amusing  itself?  No!  It  was 
learning  something  in  a  pragmatic  w-ay  about  the  nature  of  life,  about 
the  nature  of  things,  and  about  the  nature  of  his  own  power  in  relation 
to  them.  That  is  not  amusement,  nor  is  it  recreation.  Recreation  is 
something  that  follows  labor,  and  recreation  is  necessary  after  such 
play  as  dropping  a  spoon  seventy-nine  times  out  of  the  tray. 

Play,  then,  is  the  pursuit  of  the  ideal,  of  the  ideal  as  it  then  appears. 
When  Livingston  crossed  Africa,  when  Abruzzi  sought  the  North  Pole, 
when  Peary  sought  it  —  as  President  Hadley  said,  for  no  useful  purpose 
—  he  was  doing  one  of  those  sublime  things  that  is  beyond  utility.  And 
the  violin  makers,  the  old  violin  makers  who  made  instruments  better 
than  was  necessary  because  they  loved  their  violins,  were  doing  just  the 
same  thing  that  the  baby  is  doing  when  he  lies  on  his  back  and  plays 
with  his  feet. 

208 


THE  ETHICAL  SIGNIFICANCE  OF  PLAY  209 

I  talked  with  a  tool-maker  in  Pratt  Institute,  and  as  I  picked  up  a 
two-part  tool  that  he  had  just  made,  I  said, 

"How  closely  does  this  fit?" 

He  answered,  "I  don't  know";  but  he  added  that  it  fitted  closer 
than  one-thousandth  of  an  inch. 

I  said,  "Why  can't  you  tell?" 

To  which  he  replied,  "  I  have  no  calipers  that  will  register  closer  than 
that." 

I  said,  "Is  it  necessary  to  fit  it  so  closely?" 

"No,"  he  said,  "it  is  not." 

I  said,  "Why  do  you  do  it?" 

Then  he  just  looked  at  me.  That  was  the  life  of  the  man.  He  was 
expressing  the  same  thing  as  the  old  violin  makers ;  he  was  pursuing  the 
ideal.  It  was  not  necessity,  the  lash  of  economic  necessity,  that  was 
driving  him,  nor  the  scourge  of  public  opinion.  He  was  pursuing  the 
ideal. 

I  know  of  two  little  girls,  sisters,  who  were  playing  together  —  and 
bisters  sometimes  disagree.  Presently  one  said  to  the  other,  "Let's 
play  we  were  sisters";  and  then  there  was  a  new  atmosphere.  Let's 
play  we  were  sisters!  That  is,  let  us  treat  the  situation  as  ideal  —  your 
ideal,  my  ideal  —  and  our  relations  then  w'ill  be  upon  the  ideal  basis. 

The  poems  of  the  world,  the  great  statues  of  the  world,  the  great 
paintings  of  the  world,  the  great  things  of  the  world  —  these  are  not  done 
because  of  compulsion.  They  are  done  just  as  the  bab}'  plays ;  because 
of  the  response  of  the  individual  to  God.  Can  you  conceive  of  the  Por- 
tuguese Sonnets  having  been  written  because  of  the  necessity  of  the 
price  ?  Can  you  conceive  of  the  work  of  Rodin  being  produced  because 
of  the  need  of  money  ?  No!  While  he  was  doing  some  of  his  splendid 
work,  he  so  put  into  it  his  life,  his  soul,  that  we  have  left  now  little  else 
than  his  body.  At  that  early  time  he  was  supporting  himself  by  working 
in  a  factory  where  they  made  images  for  the  trade ;  but  his  life,  his  pur- 
suit of  the  ideal,  was  this  very  thing  whiqh  now  ennobles  the  world. 

Probably  you  know  that  little  poem  of  Henry  Newbold's,  in  which 
he  speaks  of  the  regiment  of  British  soldiers  that  formed  a  square,  the 
square  that  broke  and  was  put  to  rout.  The  officers  were  all  killed, 
when  one  of  the  men  —  they  had  been  schoolboys  together  at  Rugby,  a 
number  of  them — called  out,  "Play  up!  Play  the  game!"  And  they 
played  it. 

That  is  what  I  mean  by  play,  and  that  is  what  play  really  is.  It  is 
not  something  less  than  work.  It  means  a  difference  in  attitude.  One 
may  play  when  plowing,  or  cooking,  or  testing,  or  reading  poems  —  or 


2IO  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

one  may  work.  One  is  the  pursuit  of  the  ideal ;  the  other  is  the  yielding 
to  the  compulsions  of  life.  Play,  as  a  matter  of  fact,  slides  over  into 
what  is  called  one's  work,  but  the  glorious  thing  about  life  is  that  usually 
the  great  work  is  play.     Then  it  is  not  work  in  that  other  sense. 

Ethical  conduct  grows  out  of  self-control,  not  out  of  the  control  by 
others.  The  forced  control  of  years  as  exercised  upon  men  in  our 
prisons  or  on  our  men-of-war  does  not  establish  such  habits  of  morality 
that  this  good  conduct  will  be  maintained  voluntarily  when  the  men  are 
free  from  such  control.  I  remember  as  a  boy  in  Yokohama  the  coming 
ashore  of  the  marines  from  the  war  vessels  of  all  the  civilized  world ;  and 
it  needs  no  description  of  mine  for  you  to  know  that  although  a  man  on 
shipboard  may  get  up  year  after  year  at  a  certain  hour  and  perform 
physical  exercises  daily,  he  does  not  therefore  live  a  moral  life.  Neither 
force  nor  fear  brings  this  self-control.  Self-control  is  something  which, 
like  thinking,  we  know  from  the  inside,  from  being  free  to  control  or 
own  self;  and  that  is  the  primary  reason  why  children  should  play.  It 
is  a  crime  that  our  cities  grow  up  and  do  not  reckon  with  the  children. 
No  city  that  has  yet  been  built  in  America  has  been  conceived  as  if 
children  were  going  to  exist. 

It  is  not  merely  true  that  every  child  has  a  right  to  the  playground 
because  of  his  physical  and  his  mental  health ;  but  if  freedom  is  a  con- 
dition of  moral  and  ethical  progress,  then  it  is  true,  as  Joseph  Lee  has 
said  —  but  even  in  a  much  larger  sense  —  that  "  the  boy  without  a  play- 
ground is  father  to  the  man  without  a  job";  and  by  "job"  I  mean  a 
life  enthusiasm,  and  so  work. 

Freedom  does  not  mean  absence  of  control  or  absence  of  ties.  Other- 
wise we  could  simply  have  open  lots  and  let  the  children  go  in.  That 
would  be  college  athletics,  where  the  strong  push  aside  the  weak.  That 
man  is  not  free  who  possesses  no  ties.  The  only  person  who  could  be 
free  in  that  sense  of  the  word  would  be  a  man  on  a  desert  island,  where 
nobody  would  interfere  with  him.  But  a  man  on  a  desert  island  is  not 
really  free,  because  all  the  most  enjoyable  things  that  a  man  pleases  to 
do  involve  other  people.  A  child  left  alone  in  a  room  is  free,  but  a  child 
dislikes  to  be  left  alone  in  a  room.  As  soon  as  you  introduce  another 
child  into  the  room,  you  introduce  limitations.  So  the  measure  of  free- 
dom is  the  measure  of  ties.  Who  is  the  free  man  in  New  York  City  — 
the  man  who  knows  nobody,  or  the  man  who  is  tied  with  a  hundred 
friends  whose  hearts  are  open  to  him  in  joy  or  in  sorrow  —  in  a  sense  he 
belongs  to  them  —  who  is  bound  by  a  thousand  of  these  things  which 
are  more  impalpable  than  the  radium  rays  ?  He  is  the  man  that  is  free. 
The  man  v/ho  is  married  is  more  free  than  the  man  who  is  single,  and  the 


THE  ETHICAL  SIGNIFICANCE  OF  PLAY  211 

man  who  has  children  is  more  free  than  the  man  who  has  none.  The 
man  who  has  friends  is  more  free  than  the  man  who  has  to  stand  alone, 
and  the  man  who  has  a  great  work  in  the  world  is  more  free  than  the 
idler.  So  the  term  "free  play,"  in  the  sense  of  putting  a  multitude  of 
children  in  a  lot  and  letting  them  do  as  they  please,  is  a  contradiction, 
an  absolute  contradiction.  And  I  suggest  in  passing  that  that  solution 
of  the  play  problem  for  children  or  adults  is  not  only  not  true,  but  is 
vicious.  There  must  be  that  kind  of  control  which  is  known  as  "  mutual 
consent  control,"  which  comes  through  tradition,  through  experience. 
Along  in  the  middle  of  the  teens,  this  great  passion  for  team  games 
comes  in ;  and  the  boy  wants  to  play  baseball,  football,  and  other  games 
in  which  the  team  and  not  merely  the  individual  is  glorified.  Then  it  is 
that  the  highest  type  of  moral  power  is  arrived  at.  The  individual 
comes  to  his  own  by  sinking  himself  into  the  consciousness  of  the  whole. 
If  I  understand  anything  at  all  about  the  present  movement  in  theology, 
as  presented  for  example  by  President  King,  this  is  the  social  conscious- 
ness—  this  tying  together  of  the  individual  with  the  group  in  such  a 
sense  that  the  individual  is  not  under  compulsion  but  is  in  the  group  so 
that  he  is  at  his  highest  when  he  is  completely  lost  in  the  team.  And  if 
this  idea  can  continue  to  extend  till  it  embraces  all  society,  then  it  seems 
to  me,  and  only  then  will  be  realized  this  passionate  devotion  of  the 
individual —  not  seeking  self-expression  as  an  end,  but  seeking  to  ally 
the  self  with  that  great  game  which  is  more  intensely  interesting  than 
anything  else  in  the  world,  the  "game  of  the  whole."  Then  will  play 
make  a  real  contribution  to  ethics. 


Discussion 


GEORGE  ALBERT  COE,  Ph.  D. 

PROFESSOR   NORTHWESTERN   UNIVERSITY,    EVANSTON,    ILL. 

The  addresses  to  which  we  have  listened  are  noteworthy,  not  only 
because  of  what  they  contain,  but  also  because  of  what  they  leave  out. 
On  two  of  these  negative  points  there  has  been  complete  unanimity  : 
First,  no  speaker  has  treated  the  so-called  non-religious  aids  to  religion 
as  mere  bait  for  bringing  the  young  under  religious  influences;  Second, 
no  speaker  has  treated  them  as  mere  preventives  of  evil.  On  the  con- 
trary, every  speaker  has  found  in  them  inherent  value  for  character- 
formation. 

This  is  a  new  note  in  religious  practice.  Not  very  long  ago  the  social 
and  recreational  work  of  the  Church  with  the  young,  and  even  the  literary 
opportunities  that  were  offered,  were  looked  upon  as  mere  means  to 


212  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

an  end  outside  themselves ;  they  were  devices  for  which  apologies  were 
often  made.  Similarly  play  was  looked  upon  as  at  best  a  means  of 
keeping  children  or  young  people  from  doing  something  worse.  But 
to-day,  we  are  reaching  a  larger  view  of  religion  and  a  truer  view  of  the 
growth  of  personality.  Religion,  we  discover,  is  no  mere  department 
of  human  life,  but  rather  abundance  of  life.  It  includes  every  con- 
structive force  and  excludes  only  that  which  destroys.  Hence,  when 
the  psychologist  tells  us  that  play  is  a  necessary  part  of  the  educative 
process,  we  see  God's  hand  in  the  play  impulse,  and  we  begin  to  co-oper- 
ate with  the  Creator  by  providing  playgrounds  for  city  children.  When 
we  learn  from  physiology  and  psychology  the  true  significance  of  mus- 
cular development  for  mental  growth,  we  turn  to  and  build  gymna- 
siums in  the  name  of  the  Lord!  Let  the  new  generation  thank  God 
that  we  have  attained  to  an  inclusive  view  of  religion ! 

Would  that  all  the  college  presidents  of  the  country  might  have 
heard  these  papers.  For  in  the  colleges  there  still  lingers  the  notion  of 
using  athletic  exercises  as  bait  to  attract  students  or  as  a  preventive  of 
college  disorder  or  of  vice,  rather  than  as  an  integral  part  of  the  process 
of  character-formation.  It  is  doubtful  whether  athletic  enterprises  do, 
as  a  matter  of  fact,  so  attract  students  to  the  colleges  as  to  promote  the 
scholastic  ends  that  are  professed.  On  the  other  hand,  the  position 
thus  assigned  to  athletics  contributes  to  the  degradation  of  college 
sports  —  a  degradation  that  has  already  become  a  national  scandal. 
The  way  out  is  to  adopt  the  standpoint  of  the  papers  to  which  we  have 
listened.  Athletic  sports  must  be  incorporated  into  the  educational 
process.  We  must  do  vastly  more  than  regulate  or  suppress  them; 
vastly  more  than  patronize  and  apologize ;  we  must  consecrate  them  to 
the  service  of  God  by  making  them  serve  systematically,  scientifically, 
in  the  development  of  a  rounded  manhood. 


CHARACTER  MAKING  IN  BOYS'  CAMPS 
EDGAR  M.  ROBINSON 

SECRETARY   FOR   BOYS'   WORK  OF  THE  INTERNATIONAL  COMMITTEE  OF  THE  YOUNG 
men's   christian   ASSOCIATIONS 

The  boys'  camps  of  the  countn-  range  from  that  of  the  small  group 
of  boys  who  go  out  doing  all  their  work  and  "roughing  it"  in  the  real 
sense  of  the  word  to  the  well-established,  high-priced  camp,  where 
ever}'  luxur\'  is  furnished  —  where  the  boy  simply  presses  the  button 
and  somebody  else  does  the  rest.  In  some  camps,  the  boys  wear,  in  fine 
weather,  httle  beside  a  pleasant  expression  and  a  bathing  suit,  while  in 
other  camps  they  must  of  necessity  be  dressed  in  all  the  frills  of  civiliza- 
tion because  of  constant  visitors  and  the  proximity  of  summer  hotels. 
An  increasing  number  of  camps,  however,  ranging  from  twenty  to  two 
hundred  in  each,  are  taking  to  the  woods  with  a  clear-cut  purpose,  with 
competent  and  trained  leadership,  with  elastic  and  effective  organiza- 
tion, and  are  seeking  a  place  where  at  least  the  fundamental  element  of 
roughing  it  can  be  wisely  introduced,  and  where  nature  will  have  at 
least  half  a  chance.  Now,  what  is  there  in  such  boys'  camps  that  makes 
for  character? 

First:  There  are  natural  physical  conditions.  The  food  in  camp  is 
plain,  and  there  is  plenty  of  it;  the  sunlight  and  the  pure  air  have  a  far 
greater  opportunity  to  help  the  boy  here  than  at  home.  The  exercise  at 
camp  is  in  striking  contrast  with  the  hours  spent  in  the  schoolroom  and 
at  home.  An  expression  of  vitality  which  would  raise  the  roof  at  home 
is  thoroughly  in  keeping  with  the  surroundings ;  the  day  is  so  full  of 
activity  that  the  night  is  filled  with  a  quality  of  sleep  which  is  possible 
only  to  those  who  are  tired  in  a  wholesome  physical  way. 

It  is  impracticable  for  the  idea  of  "roughing  it"  to  be  carried  to  great 
lengths  with  city  boys  who  have  never  learned  to  do  things  for  them- 
selves, but  the  best  sentiment  favors  the  introduction  of  as  much  of  the 
"roughing  it"  element  as  is  practicable,  and  boys  are  encouraged  to  do 
hard  things.  All  of  these  things  make  for  wholesomeness,  for  fiber,  for 
character.  The  harder  things  a  boy  does  or  endures,  the  stronger  man 
he  will  become ;  the  more  unselfish  and  noble  things  he  does,  the  better 
man  he  will  become. 

Second:  There  are  natural  social  conditions.  There  comes  a  time  in 
the  life  of  every  boy  when,  in  order  to  take  his  place  among  his  fellows, 
he  must,  to  a  certain  extent,  break  away  from  his  former  almost  exclusive 

213 


214  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

relation  to  the  home.  The  boy  who  in  reply  to  the  question,  "  What  are 
you  going  to  be  when  you  grow  up?"  said,  "I'd  like  to  be  a  man,  but  I 
think  mother  wants  me  to  be  a  lady,"  indicates  a  frequent  condition. 
The  more  indulgent  the  home,  the  harder  perhaps  will  it  be  for  a  boy  to 
find  his  level  among  his  fellows.  In  camp,  however,  every  boy  must 
stand  on  his  own  merits  and  win  his  place  in  the  esteem  of  his  compan- 
ions. He  finds  that  he  must  give  and  take  with  the  other  fellows ;  that 
he  must,  to  a  degree  previously  unknown  to  him,  do  his  own  thinking, 
look  out  for  himself,  and  help  the  other  fellow,  too.  In  many  camps 
there  has  been  introduced  what  is  called  the  honor  system,  whereby  a 
boy  may  win  certain  honors  for  certain  achievements.  In  the  competi- 
tive system,  the  boy  who  beats  all  others  wins  the  distinction  of  the  prize ; 
in  the  honor  system,  every  boy  who  measures  up  to  a  certain  standard 
gets  the  recognition;  boys  who  measure  up  to  a  greater  standard  get 
what  is  sometimes  called  "a  grand  honor,"  or  a  greater  recognition,  but 
each  boy's  honors  are  accumulated  by  his  achievements,  and  not  by  the 
defeat  of  other  fellows.  It  is  remarkable  how  few  rules  are  needed  in 
the  best  conducted  camps.  They  proceed  upon  the  assumption  that 
rules  are  for  the  unruly,  and  therefore  they  need  none;  that  if  unruly 
persons  are  discovered  in  the  camp,  two  courses  of  action  are  left  open: 
one,  to  get  rid  of  the  unruly  members ;  the  other,  to  allow  the  unruly 
members  to  bring  a  rule  which  shall  bind  the  entire  camp.  This  makes 
every  boy  the  protector  of  the  interests  of  the  camp,  and  by  caution  and 
otherwise  they  prevent  heedless  and  impetuous  boys  from  doing  things 
which  might  bring  the  rule  upon  the  entire  company.  All  these  things 
make  for  character. 

Third:  There  are  natural  educational  conditions.  If  education  is  a 
means  for  interpreting  things  about  us  and  expressing  things  within  us, 
rather  than  a  process  of  accumulating  facts,  the  educational  conditions 
at  camp  may  well  be  called  natural  if  not  ideal.  .  One  cannot  see  the 
boy  upon  the  seashore  in  the  storm,  when  the  waves  are  pounding  in, 
and  watch  the  expression  of  both  face  and  figure,  without  recognizing 
the  effect  that  these  natural  surroundings  are  having  upon  him.  The 
flashing  eye,  the  deep-drawn  breath,  the  tense  muscles,  all  tell  the  story 
of  the  scene  of  the  intense  activity  and  conflict  and  struggle  and  victory 
in  which  he  for  the  time  being  is  living. 

If  much  that  boys  learn  comes  from  conscious  and  unconscious  imi- 
tation, and  if  the  leaders  of  the  camp  are  as  near  ideal  as  can  be  found, 
the  lessons  that  are  taught  and  the  lessons  that  are  caught  from  con- 
stant companionship,  day  and  night,  in  storm  and  in  shine,  in  story  and 
in  serious  talks,  are  of  incalculable  educational  value  to  the  boy.     If  it 


C?IARACTER  MAKING  IN  BOYS'  CAMPS  215 

is  true  that  many  of  life's  greatest  lessons  are  learned  by  doing,  that  is, 
,  by  expressing  ourselves  in  word  and  in  action,  then  the  camp  furnishes 
again  almost  ideal  conditions.  Boys  learn  to  do  things  at  camp;  not 
simply  the  cooking  of  food,  the  making  of  ovens,  the  building  of  beds, 
climbing  of  mountains,  and  a  host  of  other  things,  but  they  know^  the 
satisfaction  that  comes  from  the  creation  of  even  the  most  simple  con- 
trivances, whether  it  is  a  chute  the  chutes  for  swimming,  a  tree-house, 
or  a  three-legged  stool. 

There  are  natural  educational  conditions  in  the  boys'  camp  which 
make  for  character,  which  help  him  in  the  interpretation  of  things  with- 
out and  the  expression  of  things  within. 

Fourth:  There  are  natural  moral  and  religious  conditions.  It  is  not 
a  far  cry  from  nature  to  nature's  God.  The  city  streets,  with  their 
sights  and  sounds,  remind  him  continually  of  man,  and  not  always  the 
best  type  of  man,  but  when  he  sees  the  mountain,  the  lake,  the  trees,  the 
stars,  and  in  fact,  wherever  he  turns,  he  is  reminded  of  God,  who  made 
these  things,  rather  than  man.  He  sees  in  the  laws  of  God  a  providence 
not  only  wise  and  powerful,  but  kind.  He  sees  in  the  lives  of  the 
Christian  men  who  are  there  as  leaders  how  natural  it  is  to  live  in  har- 
mony with  the  laws  of  God.  He  sees  frequently  that  the  best  athletes 
among  the  boys  are  those  with  the  deepest  religious  life,  and  that  these 
things,  instead  of  interfering,  help  each  other.  In  camp  the  boy  has  time 
to  think,  and  his  environment  leads  him  to  think  of  the  Creator  and  his 
relation  and  obligation  to  Him,  as  he  cannot  think  in  the  city  with  its 
noise  and  haste  and  bustle,  its  absence  of  God's  handiwork,  and  its 
presence  of  man's  creation.  Men  of  long  experience  claim  that  a  month 
in  camp  with  the  boys  affords  a  larger  religious  opportunity  than  the 
remaining  eleven  months  in  the  city. 

In  conclusion,  saving  faith  is  an  act  of  the  will  rather  than  of  the 
intellect.  A  combination  of  three  kinds  of  faith  is  necessary  for  the 
well-developed  character  of  the  adolescent  boy.  First,  faith  in  himself, 
which  he  learns  by  determinedly  expressing  himself  in  words  and  deeds. 
He  soon  discovers  that  he  can  do  things,  and  his  faith  in  himself  grows. 
Second,  faith  in  the  other  fellow  grows  as  he  determinedly  believes  in 
the  other  fellow,  and  his  belief  helps  the  other  fellow  to  be  what  he 
knows  he  is  expected  to  be.  Third,  faith  in  God,  which  grows  as  he 
deliberately  shapes  his  life  in  accordance  with  the  will  of  God,  and  in  the 
process  discovers  the  readiness  with  which  God  co-operates  with  him. 


CHARACTER- MAKING  INfBOYS'  FRATERNITIES 

REV.  FRANK  LINCOLN  MASSECK 

PASTOR   UNIVERSALIST   CHURCH,    POTSDAM,    N.    Y. 

Boys  fraternities  may  be  divided  into  two  classes  —  (i),  those  or- 
ganized and  conducted  by  the  boys  themselves;  (2),  those  organized 
either  by  boys  or  adults,  but  conducted  under  supervision  of  adults. 

I.  Of  those  organized  and  conducted  by  the  boys  themselves  there 
are  two  types: 

(a)  Those  spontaneously  organized  by  the  boys,  as  they  would 
organize  a  club  or  gang  of  any  kind,  simply  the  product  of  the  almost 
universal  tendency  of  boys  to  organize  something.  These  fraternities 
are  usually  short-lived,  but  frequently  have  very  serious  deleterious 
influences  upon  the  character.     Almost  always  they  are  bad. 

(b)  The  other  type  are  those  organized  by  the  boys  themselves,  in 
imitation  of  the  fraternities  or  lodges  of  older  persons.  Some  of  these, 
as  the  "  Coming  Men  of  America,"  originating  with  a  boy,  or  like  the 
"Order  of  the  American  Boy,"  invented  by  adults,  are  exploited  by 
magazines  mainly  as  a  device  for  extending  circulation.  Many  of  these 
societies  undoubtedly  accomplish  much  good.  The  literature  put  out 
by  the  periodicals  is  not  objectionable,  indeed  much  of  it  is  excellent, 
and  the  tendency  is  to  influence  the  boys  in  the  right  direction.  But 
both  are  open  to  criticism  which  will  later  be  developed. 

Then  we  have  the  fraternities,  formed  so  frequently  in  the  secondary 
schools,  the  Greek  letter  societies  organized  by  boys,  in  imitation  of  the 
college  fraternities.  Of  these  there  are  now  several,  widely  difl'used 
over  the  entire  country.  When  first  organized  these  societies  were  wel- 
comed by  teachers,  many  of  whom  were  college  graduates,  and  members 
of  college  fraternities.  They  had  observed  the  excellent  features,  and 
good  influences  of  their  organizations  in  higher  institutions  of  learning, 
and  were  favorably  disposed  toward  the  idea  of  developing  similar 
societies  in  the  secondary  schools.  It  was  due  to  this  fact  that  the  high 
school  fraternities  spread  so  rapidly  throughout  the  length  and  breadth 
of  the  land. 

It  was  not  realized  by  those  who  were  at  first  favorably  disposed, 
that  the  conditions  were  dissimilar,  and  that  there  were  grave  possi- 
bilities of  undesirable  results.  But  a  few  years  have  elapsed  and  already 
we  are  receiving  evidence  from  every  direction  that  the  high  school 
fraternities  are  an  objectionable  feature  of  our  school  life.     In  1903, 

216 


CHARACTERMAKING  IN  BOYS'  FRATERNITIES         217 

Gilbert  B.  Morrison,  Principal  of  the  William  McKinley  High  School, 
St.  Louis,  Mo.,  addressed  a  letter  to  200  principals  in  our  largest  cities, 
asking  their  opinion  upon  the  fraternities.  He  received  185  replies,  of 
which  all  but  four  expressed  disapproval  in  some  form  or  degree.  We 
will  ignore  for  the  time  being  that  which  is  of  especial  importance  to  the 
teacher,  that  is,  their  influence  upon  the  school.  We  are  solely  inter- 
ested to-day  in  their  character-making  influence.  The  conclusion  Mr. 
Morrison  deduced  from  these  replies  was  "  they  are  selfish  and  narrow 
in  their  aims  and  methods ;  they  tend  to  set  up  social  exclusiveness  and 
caste;  they  are  a  source  of  discord,  they  dissipate  the  energies." 

In  November,  1904,  Principal  Spencer  R.  Smith,  chairman  of  a 
committee  appointed  by  the  late  President  Harper,  of  the  University  of 
Chicago,  after  an  investigation  covering  two  years,  and  as  a  result  of  a 
questionaire  sent  to  principals  throughout  the  United  States,  said, 
"The  fraternities  are  detrimental  to  the  student,  positively  in  that  they 
hurt  his  mind  and  character,  and  cause  a  decline  in  school  interest  and  a 
spirit  of  indifference  to  consequences.  They  cause  jealousy  and  heart- 
burning." 

Superintendent  Cooley,  of  Chicago,  after  a  careful  investigation  of 
conditions  in  that  city,  said,  "The  consensus  of  reports  was  that,  as  a 
general  thing,  these  orders  contained  much  of  the  best  elements  in  the 
schools  in  point  of  capacity  and  of  favorable  home  environment,  while 
the  scholarship  records  were  below  par.  Parents  should  understand 
that  the  high  school  frat.  means  an  easy  and  a  liberal  education  in  snob- 
bishness, in  loafing,  and  in  mischief." 

The  committee  of  the  National  Educational  Association  reported, 
"Your  committee  has  been  unable  to  find  any  defense  of  these  societies 
by  any  competent  person  who  has  given  the  subject  thoughtful  atten- 
tion." They  concluded  with  strong  condemnatory  resolutions,  which 
were  adopted.* 

The  fact  of  the  matter  seems  to  be  that  to  all  societies  organized  and 
conducted  by  boys  alone,  there  are  these  objections  based  on  the  very 
nature  of  the  boys  themselves.  Professor  G.  Stanley  Hall  in  his  "Ado- 
lescence," says,  "  One  of  the  last  sentiments  to  be  developed  in  human 
nature  is  the  sense  of  responsibility,  which  is  one  of  the  highest  and  most 

complex    psychic    qualities Premature    independence    is 

always  dangerous  and  tempts  to  excesses."  To  which  he  adds  the 
practical  observation,  "Left  entirely  to  themselves  these  social  organi- 
zations for  youth  tend  to  disorder  and  triviality."  The  correctness  of 
which  is  verified  by  the  records  of  the  societies  almost  everywhere. 

*See  Addresses  and  Proceedings  of  the  National  Educational  Association,  iQos,  Page  45:. 


2i8  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

These  fraternities  seem  to  copy  the  worst  features  of  college  life,  just 
as  the  hoodlums  in  New  York  or  any  other  large  city  will  so  completely 
reproduce  the  Avild  horse  play  of  the  college  men,  that  the  observer  cannot 
detect  the  difference,  but  they  fail  absolutely  and  almost  universally  to 
reproduce  the  finer  and  more  elevating  influences  which  are  character- 
istic of  the  fraternities  in  our  universities. 

II.  We  come  to  the  second  class  of  boys'  fraternities,  those  organized 
by  boys  or  adults,  but  conducted  under  the  supervision  of  adults.  Of 
these  there  are  several,  mostly  developed  by  or  in  connection  with 
religious  institutions.  It  is  very  strange  to  me,  that,  while  so  many 
teachers  have  found  the  school  fraternities  so  objectionable,  few  of  them 
have  seemed  to  feel  the  slightest  responsibility  to  properly  organize  and 
direct  the  lads.  As  far  as  I  have  any  knowledge  of  the  situation  their 
attitude  has  been  mostly  that  of  opposition  and  antagonism. 

The  development  of  the  right  kind  of  boys'  fraternity  seems  to  have 
been  left  entirely  to  those  who  are  interested  in  religious  work. 

Of  these  the  following  are  the  best  examples : 

(a)  The  Junior  Brotherhood  of  Saint  Andrew,  of  the  Episcopal 
Church,  founded  in  1883,  aims  to  have  the  boys  do  almost  the  same 
definite  personal  work  for  other  boys,  one  by  one,  as  is  done  by  Brother- 
hood men.  It  is  not  the  intention  to  have  an  entirely  separate  organiza- 
tion, but  to  keep  the  boys  as  close  to  the  men  as  possible.  They  observe 
the  same  rules,  (i)  "To  pray  daily  for  the  extension  of  Christ's  Kingdom 
among  boys,  and  for  God's  blessing  on  the  labors  of  the  Brotherhood." 
(2)  "To  make  an  earnest  effort  each  week  to  bring  at  least  one  boy 
within  the  hearing  of  the  Gospel  as  set  forth  in  the  services  of  the 
Church."     The  local  Chapter  is  wholly  subject  to  the  Rector. 

(b)  The  Boys'  Brotherhood  of  Andrew  and  Philip,  of  the  Evangelical 
Churches.  The  object  is  to  extend  Christ's  kingdom  among  boys. 
Every  possible  means  is  employed.  The  members  promise  to  seek  the 
things  that  are  pure  and  peaceable,  honest  and  kind.  They  must  attend 
church  and  Sunday  school,  and  seek  to  bring  others  there.  The  Super- 
intendent must  be  the  Pastor  of  the  Church  or  someone  appointed  by 
him. 

(c)  The  Knights  of  St.  Paul,  of  the  Methodist  Church,  is  organized 
to  develop  a  manly  Christian  character.  The  Senior  Chapter  appoints 
an  Advisory  Committee  which  nominates  the  President.  It  must 
always  be  under  the  supervision  of  the  Senior  Chapter,  or  of  the 
Pastor  of  the  Church. 

(d)  The  Phi  Alpha  Pi,  of  the  Y.  M.  C.  A.,  is  always  organized  under 
the  direction  of  the  Secretary  of  the  local  Association.     It  aims  to  direct 


CHARACTER-MAKING  IN  BOYS'  FRATERNITIES         219 

the  surplus  ener<;y,  and  use  the  spare  time  of  the  boys  for  some  purpose- 
ful activity.     The  motto  is  "Help  the  other  fellow." 

(e)  The  Pilgrim  Fraternity  has  for  its  working  motive  the  Pilgrim 
idea,  "A  pilgrimage  toward  ye  goal  of  Christian  manliness;  ye  three- 
fold life  that  makes  a  man,  in  Mind,  Body,  and  Spirit ;  for  better  service 
of  ourselves,  our  fellows,  and  our  God." 

(f)  The  Knights  of  King  Arthur  is  the  largest  of  all  the  fraternities 
at  the  present  lime,  and  is  connected  with  churches  of  every  denomina- 
tion, with  the  Y.  M.  C.  A.,  with  Social  Settlements,  and  schools  and 
colleges. 

It  is  based  on  the  legends  of  Arthur,  the  Round  Table  and  the  Holy 
Grail.  Its  leader  is  Merlin,  always  an  adult,  either  man  or  woman.  It 
provides  rituals  for  the  conduct  of  the  meetings  and  for  initiations  into 
the  various  ranks  of  Page,  Esquire,  and  Knight.  Its  purpose  is  to  achieve 
Christian  Knightliness. 

All  these  Fraternities,  named  in  this  section,  are  distinctly  superior 
to  the  first  named,  in  that  they  provide  the  one  prime  essential  for  the 
boys  —  that  is,  competent  adult  supervision.  All  are  successful  in  their 
several  fields.  The  Knights  of  King  Arthur  is  the  only  one  that  can  be 
used  always  and  everywhere,  for  it  is  adaptable  to  all  conditions  and 
circumstances. 


THE  SIGNIFICANCE  TO  RELIGIOUS  EDUCATION  OF^THE 
YEARS  OF  INFANCY 

A  Brief  Statement  of  the  Specific  Problem  Studied  during  the  Past 
Year  by  the  Department  of  The  Home 

CHARLES  RICHMOND  HENDERSON,  Ph.  D.,  D.  D. 

PROFESSOR   UNIVERSITY   OF   CHICAGO,    CHICAGO,    ILL. 

The  family  has  entire  control  of  the  human  being  during  the  years  of 
infancy,  before  kindergarten,  Sunday  school,  public  school,  or  church 
begins  to  influence  directly  the  process  of  development.  From  the 
standpoint  of  physical  health  and  vitality  these  years  are  extremely  sig- 
nificant; for  the  rate  of  mortality  is  high,  the  perils  are  great,  the  growth 
is  rapid,  the  avi^akening  of  the  senses  is  a  constant  miracle  of  discovery. 
Have  these  years  any  significance  for  moral  and  religious  education  ?  If 
the  course  of  education  for  the  highest  life  begms  thus  early,  what  form 
should  it  take,  what  means  and  methods  should  be  employed,  what 
results  may  normally  be  expected?  These  are  aspects  of  the  problem 
which  we  have  studied  and  which  we  have  invited  several  distinguished 
specialists  to  discuss. 

If  education  be  defined  as  merely  learning  doctrmes  about  religion 
and  morality  and  intellectual  acceptance  of  ecclesiastical  symbols, 
infancy  can  hardly  be  shovra  to  have  much  significance  in  relation  to 
spiritual  development.  Not  yet  has  come  the  time  for  catechisms, 
creeds,  and  logical  systems.  So  long  as  instruction  is  believed  to  be  the 
only  element  in  education,  and  so  long  as  acceptance  of  propositions  is 
regarded  as  the  essential  factor  in  religious  life,  so  long  must  infancy  be 
excluded  from  serious  educational  effort. 

Most  teachers  have  gained  their  experience  in  teaching  with  child- 
hood. It  required  all  the  force  of  Froebel  and  the  kindergarten  move- 
ment to  make  the  educated  and  religious  world  realize  that  the  years 
three  to  six  were  of  supreme  value  for  the  highest  life.  Long  after  the 
Apostles  rebuked  mothers  for  brmging  little  children  to  Jesus  have 
their  successors  in  ecclesiastical  office  been  tempted  to  follow  their 
example  and  ignore  the  deep  meaning  of  the  Master's  own  speech. 
But,  in  the  holy  quiet  of  home,  the  mothers  have  always  believed,  deep 
down  in  their  hearts,  that  Jesus  was  right.  Here  and  there  a  seer,  as 
Pestalozzi,  has  induced  the  wise  to  set  a  higher  value  on  infancy.  Words- 
worth's sublime  ode  urged  the  truth  that  "  heaven  lies  about  us  in  our 
infancy." 


SIGNIFICANCE  OF  THE  YEARS  OF  INFANCY  221 

We  believe  that  the  speakers  we  have  provided  for  this  meeting  of 
the  association  will  help  the  disciples  of  Christ  to  understand  and  to 
glorify  these  early  years  of  helplessness  and  utter  dependence,  this  twi- 
light when  the  soul  is  awakening  to  wonder,  and  love,  and  trust,  and 
hope. 

Paul  said,  in  the  climax  of  his  sublime  Psalm  of  Charity,  that  faith 
and  hope  and  love  abide,  after  science  has  passed  into  higher  forms  of 
knowledge.  It  is  precisely  trust,  and  hope,  and  dependence  and  love, 
which  are  native  to  the  speechless,  the  groping,  the  defenceless  infant. 

How  the  ver}'  physical  needs  of  food,  and  warmth,  and  of  soft  pres- 
sure, and  gentle  touch,  and  quiet  voice,  call  forth  these  eternal  spiritual 
experiences,  Pestalozzi  has  told  in  his  immortal  pedagogical  classic. 
All  the  recent  scientific  study  of  infants  by  trained  psychologists  only 
confirms  and  illustrates  his  prophecy.  What  wise  and  sagacious  parents 
have  discovered  by  instinct  the  new  science  clarifies,  justifies,  corrects, 
dignifies.  In  particular,  your  committee  is  endeavoring  with  the  help 
of  specialists  and  younger  students  of  psychology  and  pedagogy,  to  do 
these  things: 

1.  To  show  with  precision  and  fullness  the  value  of  sound  physical 
conditions,  nutrition,  nervous  development,  cleanliness,  general  health, 
in  relation  to  en  erg}'  and  steadiness  of  will. 

2.  To  show  the  moral  value  of  the  social  habits  which  are  formed 
during  the  first  three  years  of  the  child's  life,  as  order,  punctuality, 
adjustment  to  the  life  of  the  household,  cleanliness,  purity,  modesty. 

3.  To  reveal  the  ver\'  fount  and  origin  of  those  sympathies  and 
affections  which  are  first  evoked  by  parents  and  nearest  kin  and  which 
become  at  the  right  moment  interpreters  of  the  love  which  God  himself 
is. 

Formal  instruction  we  neither  desire  nor  recommend;  but  we  do 
hope  to  co-operate  with  all  those  who  seek  to  rescue  the  years  of  infancy 
from  that  neglect  which  arises  from  a  false  or  imperfect  psychology  or 
from  an  inherited  tradition  which  cannot  bear  the  light  of  reason  and 
criticism. 

When  we  have  thus  established  a  clear  theory  of  the  purpose,  scope, 
and  method  of  moral  and  religious  education  in  infancy,  we  shall  move 
out  to  study  how  this  knowledge  and  inspiration  may  be  communicated 
to  parents  whose  ideals  are  unworthy  of  their  lofty  calling,  whose  esti- 
mate of  the  value  of  infancy  is  too  low. 

Further,  we  have  set  yoiuig  scholars  at  work  to  bring  together  and 
present  in  attractive  form  the  best  thoughts  of  ancient  and  modem 
masters  of  the  science  of  education  in  this  field.     To  others  we  have 


222  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

committed  such  special  tasks  as  study  of  the  toys,  plays,  songs,  stories, 
pictures,  and  other  means  of  family  education  of  character.  We  have 
made  some  progress  in  selecting  attractive  and  suitable  rituals  of  domes- 
tic worship. 

For  the  study  of  so  vast  and  fertile  a  field  a  single  year  cannot  be 
expected  to  achieve  many  finished  results ;  but  we  have  made  arrange- 
ments for  combined  investigations  and  occasional  publication  of  results 
which  may  prove  helpful  in  the  future.  Years  of  patient  and  miited 
study  will  yield  important  results.  It  is  far  better  to  restrict  our  labor 
to  a  definite  problem  than  to  scatter  attention  over  a  multitude  of  topics ; 
and  we  think  we  have  not  gone  astray  when  we  begin  with  the  very 
beginning  of  life  itself. 


THE  RELATION  OF  THE  HOME  TO  MORAL  AND  RELI- 
GIOUS EDUCATION 

ELMER  ELLSWORTH  BROWN,  Ph.  D. 

UNITED    STATES    COMMISSIONER    OF    EDUCATION,    WASHINGTON,    D.    C. 

From  correspondence  with  the  officers  of  the  Department  of  the 
Home,  of  this  Association,  I  understand  that  what  is  desired  is  not  a 
mere  repetition  of  general  considerations  touching  the  home  and  its 
responsibilities,  but  rather  the  suggestion  of  defmite  ways  in  which  our 
American  homes,  or  at  least  some  of  our  American  homes,  can  be  made 
to  serve  better  the  high  purposes  of  moral  and  religious  training,  par- 
ticularly in  the  earliest  years  of  the  life  of  the  child.  I  shall,  accordingly, 
concern  myself  only  with  those  years,  up  to  the  age  of  four  or  five  or  six, 
when  children  are  usually  sent  to  the  kindergarten  or  the  primary 
school.  With  reference  to  this  earliest  period,  I  shall  venture  to  suggest 
some  definite  changes,  or  at  least  experiments,  which  I  conceive  to  be 
in  the  nature  of  improvements. 

Every  improvement  in  education,  however,  involves  many  factors, 
and  I  shall  find  it  necessary  to  make  occasional  digressions  with  a  view 
to  noting  some  of  the  attendant  circumstances  which  seem  to  me  to 
condition  any  successful  experiment  in  this  field. 

I  find  it  necessary,  in  fact,  to  begin  with  a  digression.  Attention 
should  be  called  at  the  outset  to  the  extreme  difficulty  of  making  effective 
any  really  new  departure  in  education.  Every  new  educational  process 
or  institution  shows  in  a  marked  degree  the  same  conservative  tendency 
which  made  the  first  railway  coaches  take  the  form  of  the  stage-coach, 
which  they  superseded,  until  they  had  developed  slowly  and  painfully 
new  forms  of  their  o\\m ;  the  tendency  which  made  some  of  the  earlier 
experiments  in  the  use  of  iron  and  steel  in  architectural  construction 
take  the  form  of  columns  and  pilasters  cast  in  the  mold  of  the  old  Greek 
orders.  This  tendency  to  assimilate  the  new  to  the  old,  in  such  away 
as  to  delay  or  even  defeat  the  purpose  of  the  new,  takes  on  a  special 
phase  in  the  domain  of  education.  The  success  of  the  school  depends 
upon  the  teacher.  When  a  new  type  of  school  is  projected,  there  are 
generally  at  hand  few  teachers,  if  even  a  single  teacher,  who  possess 
the  requisite  combination  of  training,  experience,  and  a  clear  conception 
of  the  new  purpose,  to  do  the  new  work  effectively.  The  problem  of 
bringing  a  new  educational  plan  into  full  force  and  effect  is  accordingly 
the  problem  of  getting  the  new  purpose  clearly  in  mind,  and  then  of 

223 


224  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

providing  the  requisite  training  and  apprenticeship  for  the  teachers  who 
will  do  the  work.  So  far  as  the  teachers  are  concerned,  the  difficulty 
rises  even  to  a  difficulty  in  the  second  degree ;  for  if  the  new  work  is  to  be 
widely  extended,  one  must  consider  not  only  the  question  of  the  supply 
of  teachers,  but  the  question  of  a  supply  of  teachers  of  teachers. 

Exactly  such  difficulties  as  these  confront  one  important  movement 
which  is  already  in  progress  in  our  American  education  — namely,  the 
movement  directed  to  the  wide  extension  of  instruction  in  agriculture. 
A  very  noteworthy  and  promismg  attempt  is  making  to  extend  agricul- 
tural education  among  elementary  and  secondary  schools  in  the  rural 
districts.  The  greatest  danger  which  threatens  this  movement  is  found 
in  the  lack  of  properly  equipped  teachers;  and  back  of  this  danger  is 
the  difficulty  of  providing  proper  training  for  such  teachers  and  of  finding 
men  and  women  qualified  to  give  such  teacher-training. 

We  shall  need  to  recur  to  this  aspect  of  the  subject  farther  on.  It 
is  time  now  to  make  some  attempt  to  define  the  new  type  of  home  educa- 
tion which  is  needed.  For  reasons  which  will  appear  later  in  this  dis- 
cussion, I  should  like  now  to  limit  my  topic  to  a  very  small  division  of 
the  general  field.  For  the  present,  let  us  leave  altogether  out  of  consid- 
eration the  great  majority  of  our  American  homes,  in  which  the  burden 
of  the  earliest  moral  and  religious  training  of  the  children  will  rest  almost 
exclusively  upon  the  mother  of  the  family,  and  concern  ourselves  simply 
with  those  homes  in  which  a  children's  nurse  or  governess  is  employed. 
That  is,  I  should  like  to  consider  the  question  at  first  merely  as  a  ques- 
tion concerning  the  training  of  nurses  for  very  young  children.  At 
first  sight,  it  will  seem  that  this  is  limiting  the  question  to  one  affecting 
the  homes  of  the  rich.  I  should  say  rather  that  it  is  limiting  the  question 
to  one  affectmg  the  homes  of  the  rich,  the  motherless  homes,  and  the 
homes  of  the  very  poor ;  for  with  the  development  of  a  great  variety  of 
college  and  neighborhood  "settlements"  in  our  large  cities,  and  with  the 
increasing  clearness  of  educational  purpose  in  institutions  for  orphans 
and  other  vmfortunate  children,  the  range  of  employment  for  such 
children's  nurses  as  I  have  in  mind  will  midoubtedly  be  very  greatly 
extended.  In  this  we  find  a  parallel  in  the  history  of  American  kinder- 
gartens. Before  the  kindergarten  becomes  a  part  of  the  public  school 
system,  it  exists  in  two  forms :  as  an  institution  for  the  children  of  the 
rich  (the  "pay"  kindergarten)  and  an  institution  for  the  children  of  the 
very  poor  (the  free  kindergarten).  In  more  ways  than  one,  indeed,  the 
plan  which  I  am  venturing  to  propose  will  have  somewhat  the  character 
of  a  downward  extension  of  the  kindergarten  into  the  earliest  years  of 
the  life  of  the  child. 


RELATION  OF  THE  HOME  TO  MORALS  AND  RELIGION     225 

But  this  is  not  all.  It  is  to  be  rememberetl  that  the  moral  education 
of  very  young  children  is  most  intimately  bound  up  with  their  physical 
welfare.  In  fact,  the  question  of  survival  ami  of  physical  health  must 
be  kept  at  the  front  in  this  earliest  period,  and  the  beginnings  which 
are  made  in  this  time  in  the  cultivation  of  a  generally  wholesome  dispo- 
sition, and  of  those  regular  habits  in  eating,  sleeping,  and  related  activi- 
ties which  have  much  to  do  with  the  welfare  of  the  nervous  system,  are 
at  the  same  time  both  physical  and  moral.  It  is  accordingly  desirable 
that  in  training  for  this  service  we  should  break  away  from  the  narrower 
traditions  of  the  kindergarten.  Many  good  precedents  may  be  drawn 
from  the  training  of  nurses  in  hospitals  and  sanitariums,  but  even  such 
precedents  must  be  used  with  caution. 

It  is  to  our  purpose,  how-ever,  to  note  the  encouragement  which  may 
be  drawn  for  such  an  undertaking  as  this  from  the  history  of  the  educa- 
tion of  nurses  in  this  country.  Within  the  memory  of  those  here  present, 
the  nurse  called  in  to  help  when  the  household  had  been  invaded  by  long 
continued  illness  was  either  a  neighbor  or  a  servant.  Except  in  a  few^ 
hospitals,  the  trained  nurse,  as  we  now  understand  the  term,  was  un- 
known. The  occupation  was  lacking  in  definite  standards.  Those 
who  followed  it  lacked  professional  spirit  or  other  esprit  de  corps.  Now 
these  conditions  are  rapidly  changing,  ar.d  the  schools  for  nurses 
are  bringing  about  the  change.  In  the  year  1901,  there  were  448 
of  these  schools  reporting  to  the  Bureau  of  Education,  with  an  attend- 
ance of  11,599  students.  Five  years  later,  these  numbers  had  increased 
to  964  schools  and  about  20,800  students.  These  schools  are  rapidly 
advancing  their  standards  of  admission  and  of  scholastic  ai^.d  practical 
training.  Already  the  best  of  them  are  worthy  of  attentive  study  from 
the  point  of  view  of  our  normal  schools,  because  of  their  handling  of 
the  persistent  normal  school  problem,  that  of  the  union  of  theory  with 
practice.  The  nurses  have  their  associations,  their  periodical  and  other 
publications.  In  ten  states,  laws  have  been  passed  for  their  registra- 
tion. In  the  State  of  New  York,  in  particular,  under  the  administration 
of  the  department  of  education,  the  course  of  training  provided  in  dif- 
ferent schools  has  been  unified  and  strengthened.  If  nursing  is  not  a 
profession  as  medicine  is  a  profession,  it  has  come  to  have  something 
of  the  professional  character  and  spirit.  And  the  public  is  greatly  the 
gainer  by  the  change. 

It  is  one  great  merit  of  a  vocational  school  of  any  kind  that  it  stamps 
this  professional  character  upon  the  occupation  for  which  it  prepares. 
By  professional  character,  I  mean  that  ingrained  regard  for  standards 
and  ideas,  for  special  knowledge  and  special  skill,  which  marks  the 


2  26  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

professional  man,  and  his  readiness  to  put  the  claims  of  public  service 
and  of  intrinsic  excellence  of  performance  above  considerations  of 
private  gain.  As  compared  with  any  kind  of  apprenticeship,  a  voca- 
tional school  makes  for  such  professional  spirit,  by  combining  the  in- 
struction of  specialists  in  different  fields,  by  referring  processes  to  guid- 
ing ideas  and  cultivating  practice  in  its  connection  with  theory,  by  organ- 
izing a  coherent  course  of  training,  by  making  a  center  of  information 
relating  to  recent  improvements  in  its  particular  craft. 

Not  only  does  the  school  prepare  for  the  vocation  more  quickly  and 
more  thoroughly  than  any  ordinary  form  of  apprenticeship,  but  it  tends 
to  improve  more  rapidly  in  its  methods  and  appliances.  If  schools  for 
nurses  of  the  sick  have  raised  an  irregular  occupation  into  something  so 
like  a  profession  within  these  few  past  years,  it  seems  not  at  all  incredible 
that  schools  for  the  nurses  of  little  children  may  do  as  much  within  as 
brief  a  period.  It  is  the  establishment  of  such  schools,  or  of  special 
courses  for  this  purpose  in  other  professional  schools,  that  is  proposed 
in  this  discussion. 

The  difficulties  to  be  met  in  the  making  of  such  schools  are  undoubt- 
edly very  great.  The  baby  nurse  of  to-day  is  ordinarily  a  servant,  and 
often  a  foreigner  chosen  because  her  speech  is  that  of  Paris  or  Hanover. 
It  would  seem  as  if  the  superficial  demand  were  for  the  right  accent 
rather  than  for  skill  in  the  care  and  nurture  of  the  little  ones.  The  real 
demand  is  for  a  variety  of  knowledge  and  of  judgment.  Nutrition,  the 
prevention  of  disease,  the  treatment  of  minor  ailments  (for  the  nurse 
for  the  sick  must  be  the  main  reliance  in  serious  illnesses),  the  correction 
of  faults  of  temper  and  disposition,  the  first  steps  in  learning,  supervision 
of  games,  the  telling  of  stories,  the  first  hint  of  the  mysteries  of  religion  — 
the  range  of  such  requirements  is  very  great  indeed.  And  since  the 
service  required  is  part  physical,  part  educational,  part  maternal  and 
spiritual,  there  is  no  one  professional  superior  who  shall  guide  the  prac- 
tice of  the  infant  nurse.  She  is  not,  like  the  nurse  of  the  sick,  a  physi- 
cian's assistant  and  under  the  immediate  guidance  of  the  family's  med- 
ical adviser.  She  must  take  her  directions  and  advice,  first  of  all,  from 
the  parents,  if  they  are  at  hand  to  direct ;  but  also  from  the  physician,  the 
pastor,  if  there  is  a  pastor,  perhaps  the  teacher,  if  the  family  has  taken 
the  teacher  into  such  close  relations  with  its  inner  life;  and,  most  of  all, 
must  take  counsel  with  herself,  and  draw  on  the  resources  which  she  has 
made  her  own. 

No  good  movement  ever  had  a  beginnmg.  No  matter  where  we  may 
start  in,  we  find  that  it  is  already  begun.  I  have  been  unable  as  yet  to 
find  notice  of  any  existing  institution  which  exactly  fills  the  r61e  which 


RELATION  OF  THE  HOME  TO  MORALS  AND  RELIGION     227 

is  suggested  in  this  paper.  Yet  the  beginnings  have  undoubtedly  been 
made.  Professor  Charles  R.  Henderson  has  called  my  attention  to  two 
institutions  in  Paris  which  are  at  least  closely  related  to  such  training 
schools  as  are  here  contemplated.  One  is  the  Ecole  d'Hygiene  d'Edti- 
cation  Familiale  et  Soci<ile  d'enseignement  mhiager,  which  was  founded 
by  Mme.  Augusta  Moll-Weiss  at  Bordeaux  in  1897  and  removed  to 
Paris  in  1904.  This  school  provides  a  section  for  professors  and  women 
of  the  higher  classes;  a  second  section  for  women  iiitenduig  to  enter 
household  service  as  nurses,  cooks,  etc. ;  a  third  section  for  women  of 
the  working  classes,  and  a  fourth  section  for  instruction  in  domestic 
economy  and  management  of  the  home.  The  purposes  of  this  school, 
it  seems,  are  extremely  varied.  It  is  intended  to  prepare  young  women 
directly  for  duties  as  heads  of  families,  to  prepare  others  to  become 
teachers  of  domestic  economy,  and  to  give  instruction  to  working 
women  in  such  economic  and  ethical  principles  as  may  be  of  importance 
for  them  to  understand,  in  practical  hygiene,  sanitation,  etc. 

Another  Parisian  institution  is  known  as  the  Consultations  Respecting 
Nurslings  {Consultations  de  Nourrissons),  and  is  conducted  by  Professor 
Budin  of  the  Faculty  of  Medicine  of  the  L^niversity  of  Paris,  in  connec- 
tion with  the  maternity  section  of  a  Paris  hospital.  These  consultations 
are  intended  to  give  to  young  mothers  practical  information  respecting 
the  nourishment  and  care  of  their  infants. 

My  attention  has  also  been  called  to  an  extremely  interesting  article 
in  the  Nineteenth  Century  for  December,  1906,  by  a  member  of  the 
Women's  Co-operative  Guild,  on  the  Ghent  School  for  Mothers.  This 
school,  conducted  by  Doctor  Miele  in  connection  with  the  Bureau  de 
Bienfaisance,  was  started  about  five  years  ago,  and  is  evidently  carrying 
on  a  work  of  the  greatest  interest.  The  services  which  it  renders  include 
dispensaries  for  babies,  a  milk  depot,  health  talks  to  mothers,  a  course  of 
training  for  girls,  and  also  some  theoretical  instruction  in  the  care  of 
infants  and  practice  in  a  number  of  creches. 

In  an  open  letter  relating  to  Unskilled  Mothers,  Florence  Kelley,  in 
the  Century  Magazine  for  February,  1907,  tells  of  the  Association  of  Prac- 
tical Housekeeping  Centers  which  was  incorporated  in  the  City  of  New 
York  iji  February,  1906,  and  does  a  valuable  work  in  the  homes  of  the 
poor  of  Manhattan  and  Brooklyn.  Incidentally,  Mrs.  Kelley  tells  in 
this  letter  of  the  instruction  provided  In-  the  County  Council  of  London 
for  school  children  in  cottages  altogether  similar  to  those  in  which  they 
live.  One  of  the  Mosely  party  of  teachers  who  recently  visited  the 
Bureau  of  Education,  has  given  me  further  information  with  reference 
to  this  cottage  instruction.     It  is  carried  on  in  the  neighborhood  of  an 


228  THE  MATP:RIALS  OF  RELIGIOUS  EDUCATION 

elementary  school,  and  gives  to  3^oung  girls  practical  experience,  under 
conditions  much  like  those  found  in  their  own  homes,  in  the  ordinary 
duties  of  housekeeping. 

The  Englishwoman's  Year  Book  and  Directory  for  1903,  the  latest 
issue  J  have  at  hand,  contains  notices  of  the  "  Sesame  House  for  Home 
Life  Training  and  for  the  Training  of  Kindergarten  Mistresses  and 
Lady  Nurses,"  at  St.  John's  Wood;  and  of  the  Norland  Institute  in 
London  and  the  Liverpool  Ladies'  Sanitary  Association ,  at  both  of  which 
"ladies  are  trained  as  nurses  for  children." 

Coming  nearer  home,  we  find  at  the  Babies'  Hospital  of  the  City  of 
New  York  a  training  school  for  nursery  maids  which  has  been  in 
operation  for  the  past  sixteen  years.  The  recently  published  report 
of  this  hospital,  for  the  year  ending  September  30,  1906,  contains  inter- 
esting information  with  reference  to  this  course  of  training.  At  the 
time  of  this  report,  there  were  27  pupils  in  the  school.  The  course  of 
instruction  and  training  covers  the  subjects  of  infant  feeding,  bathing, 
hygiene  of  skin,  nursery  hygiene,  training  of  children  in  proper  bodily 
habits,  miscellaneous  subjects,  nursery  emergenices,  and  the  rudiments 
of  kindergarten  work.  Thirty-four  nurses  were  graduated  from  this 
school  in  the  class  of  1906.  The  following  additional  information  con- 
cercing  the  school  is  conveyed  in  a  very  interesting  letter  recently 
received  from  the  secretary  of  the  medical  board  of  the  Babies'  Hos- 
pital, Doctor  L.  EmmettHolt: 

"The  girls  received  are  from  twenty  to  twenty-five  years  of  age. 
The  course  is  eight  months;  six  in  the  hospital  and  two  months  in  pri- 
vate families  on  probation  after  leaving  the  hospital.  Nurses  receive 
$7  a  month  durmg  their  training.  There  are  trained  annually  about 
thirty-five  nurses.  Nurses  receive  after  graduation  $25  a  month  the 
first  year.  After  this  most  of  them  receive  $30.  The  applications  for 
nurses  are  greatly  in  excess  of  the  supply  and  are  often  as  many  aslone 
thousand  in  a  single  year." 

Doctor  Holt  adds  that  nurses  are  trained  in  a  somewhat  similar  way 
at  the  following  institutions: 

Infants'  Hospital  in  Boston  ; 

St.  Margaret's  Home,  Albany ; 

The  Babies'  Hospital,  Newark,  New  Jersey; 

St.  Christopher's  Hospital,  Brooklyn ; 

The  Pittsburg  Home  for  Babies,  Pittsburg,  Pennsylvania; 

and  that  there  are  other  similar  schools  in  San  Francisco  and  Buffalo. 
I  have,  however,  no  further  information  with  reference  to  these  other 
schools. 


RELATION  OF  THE  HOME  TO  MORALS  AND  RELIGION     229 

The  New  York  Evening  Post  of  December  26,  1906,  contained  a 
notice  of  courses  which  are  given  by  the  Harlem  Youiij;  Women's 
Christian  Association.  These  courses,  it  seems,  are  intended  for  the 
training  of  "kindergarten  nurses."  To  be  admitted  to  su(  h  courses  the 
girls  must  be  more  than  eighteen  years  of  age  and  must  have  had  a  high 
school  education  or  its  equivalent.  A  certificate  is  awarded  at  the  end 
of  four  months  of  satisfactory  study,  but  the  full  course  is  eight  months 
in  length.' 

There  are  doubtless  other  experiments  which  are  in  the  making  and 
have  not  yet  come  to  my  knowledge.  It  will  be  found,  I  think,  that  the 
ground  is  prepared  for  such  an  un(]ertaking  as  has  been  outlined  above. 
But  I  believe  that  what  has  thus  far  been  done  is  only  in  the  nature  of 
pioneermg,  of  scouting  as  it  were,  and  that  the  real  systematic  advance 
is  yet  to  be  made.  I  think  it  may  well  be  believed  that  the  time  for  such 
definite  advance  it  already  at  hand. 

Just  what  is  to  be  attempted  and  just  how  it  is  to  be  accomplished 
are  not  altogether  clear.  But  these  things  seem  clear  to  this  extent  at 
least,  that  the  training  to  be  given  should  join  theory  with  practice,  and 
that  the  work  must  be  partly  pedagogical  and  partly  parallel  to  that  of 
the  ordinary  nurses'  training  school.  For  the  purposes  of  practice,  it 
seems  desirable  that  the  student  should  have  access  to  a  babies'  hospital, 
a  foundling's  home,  a  day  nursery,  or  some  other  institution  in  which 
there  are  children  to  be  cared  for.  The  theoretical  instruction  can 
probably  best  be  given  in  connection  with  a  college  or  university.  The 
difficulty  of  working  out  any  standard  course  of  systematic  training  is 
perfectly  obvious,  yet  it  is  no  greater  than  other  difficulties  which  have 
been  met  and  overcome  in  the  course  of  our  educational  development. 
The  problem  is  accordingly  referred  to  the  departments  of  education 
and  of  hygiene  of  our  women's  colleges,  and  of  universities  to  which 
women  are  admitted,  in  the  confidence  that,  like  Sentimental  Tommy, 
they  will  "find  a  w'y."  I  look  to  see  the  problem  ultimately  solved  by 
such  institutions  as  these,  in  co-operation  with  hospitals  an.d  other  insti- 
tutions for  the  actual  care  of  infants,  rather  than  in  institutions  of  the 
latter  class  apart  from  colleges  and  universities,  for  the  reason  that  the 
training  which  is  here  proposed  is  educational  ui  its  relationships  and 
purposes,  and  is  intended  to  attract  young  women  whose  preliminary 
training  fits  them  at  least  for  admission  to  the  higher  institutions.     It 

I.  There  has  come  to  my  notice,  since  the  above  was  written,  a  most  interesting  volume  of  over 
five  hundred  pages,  entitled  L  idtuation  domatique  des  jeunes  fiUes,  by  Louis  Frank  (Lilirarie  Larousse 
Paris,  [1004?])  Chapter  III,  on  La  science  des  meres,  contains  interesting  information  concerning 
schools  somewhat  similar  in  character  and  aim  to  those  here  proposed.  The  author  s|>caks  warmly 
of  the  "kitchen  gardens"  devised  in  this  country  some  twenty-five  or  thirty  years  ago  by  .Miss  Emily 
Huntington. 


230  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

may,  indeed,  be  found  that  the  demands  of  practice  will  so  far  outweigh 
other  considerations  as  to  make  it  appear  necessary  to  conduct  all  of  the 
courses  in  connection  with  the  institutions  where  the  babies  themselves 
are  to  be  found  rather  than  in  the  class-rooms  of  the  ordinary  college. 
But  none  of  the  effort  which  may  be  put  forth  by  institutions  other  than 
colleges  and  hospitals  to  this  same  end  will  be  lost.  The  widest  experi- 
mentation will  be  needed ;  and  the  labor  of  the  pioneer,  in  this  as  in 
other  fields,  will  be  not  only  necessary  but  also  deeply  interesting. 

If  I  have  said  nothing  as  yet  of  the  training  of  mothers,  on  whom  the 
care  and  culture  of  baby  children  must  chiefly  rest,  it  is  because  such 
training  is  particularly  difficult  to  compass  by  any  direct  approach. 
However  much  young  women  may  look  forward,  in  a  wholesome  way, 
to  the  responsibilities  of  motherhood,  I  believe  the  most  of  them  would 
shrink  from  any  course  of  training  intended  expressly  to  prepare  them 
for  those  responsibilities.  If  such  an  attitude  commonly  appears,  we 
may  declare  it  to  be  unreasonable,  but  we  must  reckon  with  it  as  a  fact. 
I  believe,  too,  that  it  is  an  attitude  which  finds  some  justification  in 
simple  human  nature.  It  seems  to  me  very  doubtful  whether  a  course 
in  school  or  college  expressly  intended  to  fit  young  women  to  be  wise 
mothers  of  little  children  would  have  much  chance  of  success.  But  I 
do  believe,  that  a  professional  course  intended  to  fit  young  women  for  the 
vocation  of  children's  nurse  would  have  a  much  better  chance  of  success. 
I  believe,  indeed,  that  when  such  courses  are  well  started  they  will  be 
largely  attended,  and  that  those  who  have  taken  them  and  received 
certificates  or  diplomas  showing  that  they  have  pursued  them  success- 
fully, will  find  employment  in  abundance  awaiting  them.  Still  further, 
it  is  not  unreasonable  to  hope  that  when  the  vocation  of  baby  nurse  or 
nursery  matron  or  whatever  it  may  be  called,  shall  have  become  a  well 
established  profession,  its  influence  will  spread  abroad  in  many  desirable 
ways.  Some  of  these  graduates  will  become  teachers  of  classes  of 
young  mothers  in  college  settlements  and  Young  Women's  Christian 
Associations.  Many  of  them  will  marry  and  will  carry  their  knowledge 
and  skill  into  homes  of  their  own.  Some  young  women,  already  be- 
trothed, will  take  the  course  of  training  with  no  other  thought  than  that 
of  fitting  themselves  for  the  homes  that  are  to  be  theirs.  And  it  may  be 
that  the  special  course  will  gradually  lead  the  way  to  some  more  general 
form  of  education  for  the  life  of  the  home,  which  may  find  its  place  and 
do  a  beneficent  work  in  all  our  schools  and  colleges  for  women. 

If  I  have  said  little  in  this  paper  of  the  religious  side  of  the  training 
here  proposed,  it  is  not  that  I  regard  the  religious  side  as  of  subordinate 
importance.     But  in  these  earliest  years,  it  is  surely  desirable  that  any 


RELATION  OF  THE  HOME  TO  MORALS  AND  RELIGION     231 

over-emphasis  of  the  religious  consciousness  should  be  carefully  avoided. 
The  simple  and  sincere  suggestion  of  religious  conceptions  which  may 
safely  be  attempted  should  be  joined  with  an  equally  wholesome  mental 
and  physical  life,  which  is  the  best  assurance  of  all  right-mindedness  in 
the  later  years  of  childhood.  By  such  ways  as  these,  and  other  ways 
that  may  be  opened  up,  let  us  hope  that  it  may  be  possible  to  make  some 
small  but  significant  advance  in  the  realization  of  the  part  to  be  played 
by  the  home  in  the  moral  and  religious  life,  as  bound  up  with  the  physical 
life,  of  our  youngest  Americans. 


THE   NERVOUS    SYSTEM  OF  THE  INFANT  IN  RELATION 
TO  CHARACTER 

GEORGE  E.  DAWSON,  Ph.  D. 

PROFESSOR   OF   PSYCHOLOGY,   HARTFORD   SCHOOL   OF   RELIGIOUS   PEDAGOGY 

The  more  we  know  about  man's  nature,  the  more  it  becomes  evident 
that  we  must  push  the  problems  of  spirit  back  to  the  ultimate  sources 
of  the  psychical  life.  Science  has  long  since  discovered  that  the  mind 
is  intimately  bound  up  with  organic  conditions.  Such  mental  arrests 
as  idiocy  and  imbecility,  as  well  as  all  the  various  types  of  insanity,  are 
known  to  be  definitely  associated  with  states  of  the  brain.  The  treat- 
ment of  these  extreme  abnormalities  of  mental  life  and  character  is 
based  upon  the  principle  of  changing  the  brain-states  that  lie  back  of 
them,  so  as  to  secure  a  healthy  discharge  of  nervous  functions. 

This  modem,  and  entirely  revolutionary,  discovery  that  the  soul  is 
dependent  upon  states  of  the  brain,  and  that  it  may  be  approached 
most  fundamentally  through  a  control  of  nervous  processes,  has  as  yet 
had  little  application  to  the  development  of  the  character  of  children. 
Most  of  our  efforts  in  this  direction  are  utterly  superficial  —  as  superficial, 
indeed,  as  were  the  efforts  of  our  ancestors  in  curing  idiocy  and  insanity 
by  exorcising  evil  spirits,  or  by  punishment.  It  will  some  time  be  real- 
ized, however,  that  moral  and  religious  character  depends  ultimately 
upon  a  healthy  development  of  the  child's  brain.  Back  of  all  our  educa- 
tion of  human  beings  is  the  nervous  machine  through  which  education 
must  be  accomplished,  and  through  which  the  soul  is  to  realize  itself. 
If  that  nervous  machine  is  of  good  quality  in  the  elements  that  compose 
it,  and  is  properly  nourished  and  exercised,  so  as  to  insure  sufficient 
vigor  and  responsiveness,  then  will  the  functions  of  mind  and  life  be 
discharged  in  a  healthy  manner,  and  then  will  the  soul  be  able  to  realize 
itself  as  a  rational  and  spiritual  being.  This  is  not  to  reduce  spirit  to 
terms  of  nervous  activity.  It  is  merely  to  assert  a  demonstrable  fact, 
that  man's  soul  does  not  realize  its  powers  of  intellect,  feeling,  or  will, 
except  through  the  brain  and  other  parts  of  the  nervous  system.  The 
brai:i  of  the  congenital  idiot,  or  of  the  imbecile,  has  never  yet  permitted 
the  development  of  a  moral  or  religious  character.  The  brain  of  an 
insane  man  or  woman  has  as  its  correlate  a  moral  or  religious  character 
that  is  correspondingly  insane.  The  evidence  derived  from  clinical 
studies  of  mental  disease  is  conclusive  that  an  imperfectly  developed  or 
diseased  nervous  system  is  always  associated  with  an  imperfectly 
developed  or  diseased  mmd. 

232 


THE  NERVOUS  SYSTEM  OF  THE  INFANT  233 

If  this  be  true,  the  moral  and  rchgious  education  of  the  (  hild  properly 
begins  with  tlie  building  up  of  a  healthy  and  eflicient  nervous  system. 
The  first  six  or  seven  years  of  life  is  the  period  durin}^  which  nature's 
work  in  this  direction  is  largely  accomplished.  .\  child  of  seven  years 
that  has  a  brain  healthy,  vigorous,  and  responsive  to  the  right  kind  of 
stimuli  is  far  on  the  road  toward  a  spiritual  personality.  For  such  a 
child  has  a  nervous  machine  that  is  adjusted  to  the  things  and  forces 
that  condition  life.  Through  this  machine,  the  soul  may  feel  and  think 
and  act  in  harmony  with  the  laws  of  the  universe,  and  thus  realize  itself 
in  terms  of  infinite  purpose  and  will.     And  this  is  morality  and  religion. 

Such  a  view  of  the  development  of  the  brain  as  conditioning  spiritual 
growth  is  a  corollary  of  the  more  general  scientific  view  of  brain-devel- 
opment in  relation  to  education.  Dr.  Donaldson,  in  his  book,  "The 
Growth  of  the  Brain,"  says:  "Education  consists  ui  modifications  of 
the  central  r.ervous  s}'stem.  For  this  experience  the  cell-elements  are 
peculiarly  fitted.  They  are  plastic  in  the  sense  that  their  connections 
are  not  rigidly  fixed,  and  they  remember,  or,  to  use  a  physiological 
expression,  tend  to  repeat  previous  reactions.  By  virtue  of  these 
powers,  the  cells  can  adjust  themselves  to  new  surroundings,  and  further 
leani  to  respond  with  great  precision  and  celerity  to  such  impulses  as 
are  familiar  because  important."  Reuben  Post  Halleck,  in  his  book, 
"The  Education  of  the  Central  Nervous  System,"  says:  "Education 
may  be  somethmg  more,  as  the  writer  believes,  than  modifications  in 
the  central  nervous  system,  but  it  is  also  true  that  without  these  modifi- 
cations no  mortal  can  be  educated.  If  brain-cells  are  allowed  to  pass 
the  plastic  stage  without  being  subjected  to  the  proper  stimuli  or  training, 
they  will  never  fully  develop."  These  writers,  the  one  an  expert  neu- 
rologist ai'd  the  other  a  psychologist  and  educator,  are  representative 
of  scientific  opinion  as  to  the  fundamental  importance  of  nervous  states 
in  education. 

The  modification  of  an  infant's  brain  in  the  direction  of  morality 
and  religion  depends  upon  the  two  great  factors  that  enter  into  all  life 
—  namely,  heredity  and  environment.  Whatever  may  be  our  opinion  of 
the  popular  or  scientific  conceptions  of  heredity,  there  can  be  no  doubt 
that  the  lives  of  the  parents  determine  to  a  great  extent  the  fundamental 
quality  of  the  child's  nervous  system.  There  is  no  scientific  student  of 
mental  traits,  whether  normal  or  pathological,  that  does  not  take  into 
account  the  hereditary  aspects  of  his  problem.  If  the  father  and  mother 
have  health V  nervous  systems,  free  from  natural  and  acquired  defects, 
the  brains  of  their  children  are  apt  to  be  vigorous  and  well  balanced. 
Feeble  and  ill-balanced  nervous  systems  in  children  have  their  hereditary 


234  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

origin  mainly  in  two  causes:  (i)  toxic  heredity,  and  (2)  neurasthenic 
heredity.  By  "toxic  heredity"  is  meant  the  inheritance  of  imperfect 
nervous  structures  and  perverted  nervous  functions,  due  to  the  use  of 
drugs  by  the  parents  or  other  progenitors.  Of  these  drugs,  alcohol  is 
probably  the  most  potent  factor  in  the  nervous  degeneracy  of  offsprmg. 
According  to  investigations  made  a  few  years  ago,  over  54  per  cent  of 
the  insane  in  Massachusetts  had  an  alcoholic  heredity.  Drs.  Beach  and 
Shuttleworth,  who  investigated  the  causes  of  idiocy,  found  that,  out  of 
2400  congenital  idiots,  16  per  cent  could  be  definitely  traced  to  intem- 
perance in  the  parents.  According  to  a  recent  Year  Book  of  the  Elmira 
Reformatory,  37  per  cent  of  the  inmates  of  that  institution  had  an 
alcoholic  heredity  that  was  clearly  traceable,  and  11  per  cent  more  had 
a  doubtful  heredity.  These  statistics  are  typical  of  a  mass  of  similar 
evidence  which  proves  that  mental  diseases  and  crime  are  largely  due 
to  the  use  of  alcohol.  The  significance  of  such  facts  for  the  present 
discussion  lies  in  this,  that  the  extremes  of  alcoholic  heredity  which  fill 
our  insane  asylums,  idiot  institutions,  and  prisons,  merely  write  large 
what  exists  in  every  home  where  alcohol  is  used  and  where  may  be 
found  children  with  unstable  and  feeble  brains  which  no  amount  of 
formal  moral  or  religious  training  can  cure. 

What  is  true  of  alcoholic  heredity  is  probably  true,  in  a  modified  way, 
of  tobacco  heredity.  Considering  the  much  larger  number  of  men  who 
use  tobacco,  and  the  much  more  insidious  forms  of  degeneracy  it  pro- 
duces, there  is  little  doubt  that,  in  American  civilization,  tobacco  is 
responsible  for  as  many  unstable  and  feeble  nervous  systems  as  alcohol 
itself.  In  the  Polytechnic  School  of  France,  it  was  found  a  number  of 
years  ago,  that  the  boys  who  smoked  continually  lost  grade.  Dr. 
Siever's  investigations  in  Yale  University  more  recently  showed  similar 
results.  Students  who  used  tobacco  were  stunted  in  physical  develop- 
ment and  fell  below  their  grade  in  scholarship.  Such  studies,  and 
numerous  others,  prove  that  tobacco  causes  the  deterioration  of  living 
tissues,  and  more  especially  of  the  brain-elements.  Fathers,  therefore, 
who  use  tobacco  in  any  considerable  quantity  at  least  incur  the  danger 
of  vmstable  and  badly  functioning  brains.  This  must  inevitably  register 
its  effects  in  the  nervous  systems  of  their  children.  Dr.  Talbot,  in  his 
book  on  Degeneracy,  says:  "Tobacco,  in  its  influence  on  the  paternal 
and  maternal  organism,  exhausts  the  nervous  system,  so  that  an 
acquired  neurosis  results  in  such  a  way  as  to  be  transmissible." 

Nor  are  such  popular  and,  supposedly,  harmless  beverages  as  tea 
and  coffee  free  from  dangers  in  this  regard.  The  active  principle  in 
these  beverages,  caffeine,  is  a  drug  whose  effects  upon  the  human  organ- 


THE  NERVOUS  SYSTEM  OF  THE  INFANT  235 

ism  are  well  known  to  physiologists.  The  head-pressure,  nervous 
excitement,  irregular  heart-action,  insomnia,  etc.,  that  result  in  some 
cases,  even  from  a  slight  use  of  tea  and  coffee,  are  symptoms  that  every 
one  may  see  and  comprehend.  But  the  nervous  states  that  lie  back  of 
such  symptoms  are  known  only  to  the  neurologist.  They  point  to  over- 
stimulated  nervous  activity,  followed  by  nervous  depression  and  apathy, 
and  ultimately  to  a  deterioration  of  nervous  elements  and  an  enfeeble- 
ment  of  their  powers.  All  writers  on  toxic  degeneracy,  such  as  Crothers, 
in  his  Diseases  of  Inebriety,  and  Talbot,  in  his  work  already  referred  to, 
agree  in  saying  that  tea  and  coffee  have  a  distinctly  injurious  effect  upon 
the  nervous  system,  more  especially  of  women.  The  Lancet,  one  of  the 
ablest  medical  journals  in  England,  stated  editorially  a  few  years  ago 
that  many  of  the  nervous  symptoms  occurring  in  children  during  infancy 
are  due  to  the  practice  of  mothers  indulging  excessively  in  the  use  of  tea. 
Convulsions  and  infantile  paralysis  are  frequently  noticed  among  the 
children  of  these  tea-tipplers.  Talbot  says:  "Tea  produces  a  grave 
form  of  neurasthenia  readily  transmissible  to  descendants."  Coffee 
exerts  a  very  similar  influence  to  that  of  tea.  It  stimulates  the  brain 
to  over-activity,  renders  the  ner\'0us  elements  irritable  and  unstable, 
and  gradually  exhausts  their  energy.  The  result  in  sensitive  mothers 
is  doubtless  to  impair  the  nervous  vigor  of  offspring  and  make  the  latter 
subject  to  nervous  cravings  and  excesses  of  various  kinds. 

By  "neurasthenic  heredity"  is  meant  the  inheritance  of  impoverished 
brains  from  parents  whose  nervous  vitality  has  been  exhausted.  Over- 
work, excessive  child-bearing,  sexual  exhaustion,  mental  and  emotional 
friction  of  all  kinds,  loss  of  sleep,  luxurious  living,  and  general  over- 
stimulation in  the  lives  of  men  and  women  produce  neurotic  children. 
In  both  the  lower  and  the  higher  classes  of  society,  there  are  everywhere 
forces  at  work  which  devitalize  parenthood,  and  bring  into  the  world 
children  with  nervous  systems  having  so  little  energy  and  tone  that  they 
can  never  be  educated  beyond  the  rudiments  of  intellectual  and  moral 
life,  or  with  nervous  systems  so  unbalanced  and  unstable  that  education 
itself  merely  exaggerates  their  eccentricity,  waywardness,  and  per- 
verseness.  The  poor  overwork,  bear  too  many  children,  and  indulge 
in  the  grosser  vices ;  the  rich  live  in  idleness,  evade  the  responsibilities 
of  parenthood,  and  indulge  in  e.xcesses  of  pleasure  until  appetites  and 
feelings  are  jaded  and  perverted.  From  both  classes  spring  children 
nervously  defective,  which  are  everywhere  the  despair  of  educators  and 
which  constitute  the  greatest  menace  to  civilization. 

The  fact  is  that  until  fathers  and  mothers  have  that  degree  of  intelli- 
gence and  moral  idealism  which  will  make  them  stop  the  use  of  all 


236  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

drugs,  except  under  a  physician's  direction,  stop  the  abnormal  gratifica- 
tion of  appetites,  and  stop  the  unwise  dissipation  of  energy  in  work, 
social  amusements,  and  high-tension  living  generally,  their  offspring 
will  be  nervously  weak  and  unbalanced.  Education,  whether  secular 
or  religious,  cannot  undo  the  mischief  of  a  neurasthenic  parenthood. 
Education  of  the  right  kind  may  indeed  improve  the  condition  of  badly 
organized  brains,  so  that  there  is  no  occasion  for  an  absolutely  fatalistic 
attitude  in  dealing  with  the  latter.  But  education  is  strictly  limited  by 
the  origmal  constitution  of  the  child,  and  this  is  the  product  not  of 
instruction  but  of  the  lives  the  parents  have  lived  before  the  child  was 
begotten . 

The  infant's  nervous  system  is  not  only  a  product  of  heredity. 
It  is  also  a  product  of  environment;  that  is  to  say,  of  the  various  influ- 
ences that  affect  life  after  heredity  has  launched  it  upon  its  course. 
Here  we  have  first  to  consider  embryonic  environment.  During  the 
nine  months  preceding  the  birth  of  the  child,  development  is  more 
rapid,  and  modifications  are  more  profound,  than  during  any  subse- 
quent period  of  existence.  This  means  that  the  child's  life  is  then  most 
sensitive  to  influences,  good  or  bad,  and  that  the  effects  of  such  influences 
are  radical  and  permanent.  The  mother  is  the  primary  medium  of 
influence,  but  everything  that  affects  her  life  constitutes  a  part  of  the 
embryonic  environment.  Nutrition,  physical  and  mental  stress,  drugs, 
accidents,  and  crimes  are  factors  conditioning  the  maternal  life  at  this 
time,  and  every  one  of  these  factors  is  involved  in  shaping  the  life  of  the 
child.  Some  of  them  are  controlled  by  the  mother  herself;  others  are 
controlled  by  those  who  create  conditions  under  which  the  mother  must 
live.  How  far  both  parents  and  society  have  thus  fallen  short  of 
supplying  an  ideal  embryonic  environment  is  shown  by  medical  statistics. 
Elise  Berwig,  in  Medicine  for  September,  1898,  showed  that  rickety, 
irritable,  and  peevish  children,  liable  to  convulsions,  morally  peculiar, 
and  otherwise  defective,  may  be  the  product  of  bad  diet  during  the 
period  of  gestation.  Dr.  Spitzka  says  he  has  never  seen  an  idiotic, 
malformed  child,  or  one  afflicted  with  morbid  impulses  derived  from 
healthy  parents,  free  from  hereditary  taint,  in  which  some  maternal 
experience  could  not  be  traced.  The  same  authority  states  that  he  has 
seen  in  practice  constitutionally  melancholic  or  mentally  defective  chil- 
dren in  whom  no  other  predisposing  cause  could  be  discovered  than 
worry  in  the  mother.  "Amabile,  of  New  York,  showed  that  not  only 
were  the  children  of  opium-using  mothers  born  with  a  tendency  to  the 
opium  habit,  but  that  the  mothers  aborted  frequently,  and  that  the 
children  who  survived  were  very  liable  to  convulsions."     "Statistics 


THE  NERVOUS  SYSTEM  OF  THE  INFANT  237 

from  the  female  employes  of  the  Spanish,  French,  Cuban,  and  American 
tobacco  factories  ....  support  the  opinion  that  the  maternal 
tobacco  habit  (whether  intentional  or  the  result  of  an  atmosphere  conse- 
quent upon  occupation)  is  the  cause  of  frequent  miscarriage,  of  high 
infantile  mortality,  of  defective  children,  and  of  infantile  convulsions." 

But  the  results  of  ignorance,  selfishness  and  intentional  wrong-doing 
in  blighting  the  lives  of  the  unborn  are  shown  still  more  strikingly  in 
the  awful  mortality  of  that  peritxi.  Dr.  W.  A.  Chandler,  a  physician  of 
over  thirty  years'  experience,  states  as  his  belief  that  one  half  of  the 
human  race  die  before  birth  and  that  three-fourths  of  these  are  inten- 
tionally destroyed.  According  to  Dr.  Longstaff's  "Studies  in  Statistics," 
out  of  every  1000  male  children  bom  into  the  world,  200  (or  one-fifth) 
do  not  survive  birth;  and  out  of  every  1000  female  children  boni  into 
the  world,  160  (or  about  one-sixth)  do  not  survive  birth.  Most  of  these 
deaths  may  be  ascribed  to  ignorance,  unnatural  hardships,  luxurious 
living,  perverted  appetites  and  other  causes  operating  to  impair  the 
vitality  of  children  during  the  period  of  gestation,  or  of  the  mother's  at 
the  crisis  of  maternity.  The  significance  of  these  facts  reaches  far 
beyond  the  table  of  vital  statistics.  It  affects  the  living  no  less  than  the 
dead.  Forces  that  operate  to  destroy  so  large  a  percentage  of  the 
human  race  must  affect,  also,  the  vitality  and  character  of  those  who 
survive.  Is  it  any  wonder  that  children  who  run  the  guantletofallthis 
ignorance,  selfishness,  and  crime  have  ner\'ous  predispositions  that 
often  make  our  attempts  at  intellectual  and  moral  education  altogether 
futile  ? 

The  modification  of  the  infant's  nervous  system  subsequent  to  birth 
depends  mainly  upon  food,  clothing,  activity,  sleep,  sense-perceptions, 
and  those  insthicts  that  have  to  do  with  organic  well-being.  Health, 
good  habits,  and  a  normal  activity  of  the  instincts  of  nutrition,  fear, 
resistance,  play,  and  sympathy  sum  up  the  aims  of  moral  and  religious 
training  during  the  period  of  infancy.  Expressed  in  terms  of  brain- 
building,  the  object  should  be  to  insure:  (i)  the  generation  of  an  ade- 
quate supply  of  nervous  energy,  (2)  the  proper  control  of  the  discharge 
of  nervous  energy,  and  (3)  the  inhibition  of  nervous  energ}-. 

First  in  importance  is  the  proper  nourishment  of  the  child.  This 
involves  not  only  an  adequate  amount  of  food,  but  also  food  of  the  right 
quality.  Nervous  er.ergy  cannot  be  generated  unless  both  of  these 
conditions  are  met.  That  many  iiiferior  brains  and  feeble  minds  are 
due  to  malnutrition  is  shown  by  the  investigations  of  Dr.  Warner 
among  English  school-children.  Of  2853  boys  and  2015  girls  that  had 
abnormal  nerve-sigiis,  12  per  cent  of  the  former  and  16  per  cent  of  the 


238  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

latter  were  suffering  from  low  nutrition.  Of  2073  boys  and  1635 
girls  who  were  classed  as  mentally  dull,  15  per  cent  of  the  former  and 
19  per  cent  of  the  latter  were  suffering  from  low  nutrition.  Among  the 
nervous  disorders  due  to  improper  nutrition,  Dr.  W.  S.  Christopher 
mentions  the  following:  neuralgia,  chorea,  convulsions,  paralysis, 
asthma,  weak  vaso-motor  control,  defective  sensations,  and  feeble 
cerebral  activity.  Many  of  these  disorders  result  from  food  that  is 
indigestible.  Such  food  decays  in  the  stomach,  and  the  toxic  products 
of  decomposition  are  carried  to  the  brain,  poisoning  the  cells  and  inter- 
fering with  their  growth  and  activity. 

Next  to  food  in  developing  the  infant's  brain  is  motor  activity.  It 
is  coming  to  be  kaiown  that  the  growth  of  nerve-cells  cannot  take  place 
unless,  through  work,  the  old  material  is  broken  down  and  eliminated, 
so  that  new  material  may  take  its  place.  Besides,  the  motor  areas  of 
the  brain  are  very  extensive  and  control,  to  a  great  extent,  the  flow  of 
blood  to  that  organ.  Consequently,  in  proportion  as  the  child  is  active 
physically,  will  its  brain  be  well  supplied  with  blood.  From  these 
considerations  it  is  evident  that  a  young  child  that  is  so  restricted  in  its 
movements  as  to  be  unable  to  expend  its  energies  freely  and  completely 
cannot  develop  a  healthy  brain.  Hence,  the  necessity  of  the  largest 
opportimity  for  play,  and  hence  the  danger  in  the  cramped  surroundmgs 
of  the  cities'  poor,  as  well  as  in  the  pampered  homes  of  the  cities'  rich, 
of  children's  nervous  development  being  arrested.  Closely  related  to 
the  infant's  motor  activities  are  its  sense-perceptions.  The  greater  the 
freedom  of  movement,  the  more  the  child  will  exercise  its  sense  of  touch 
and  sight,  which  are  the  great  educative  senses.  Play,  therefore,  under 
suitable  conditions  of  space  and  natural  surroundings,  is  the  best  possible 
means  of  developing  the  special  senses,  and,  through  them,  the  brain. 

This  much  will  suffice  to  indicate  the  fundamental  importance  of  a 
healthy  nervous  system  in  the  moral  and  religious  training  of  infancy, 
and  to  suggest  a  few  of  the  most  essential  things  to  be  observed  by  par- 
ents and  society  in  general.  We  need  an  enlightened  public  sentiment 
and  a  quickened  conscience  regarding  these  deeper  scientific  and  spir- 
itual truths  of  life.  We  need  an  education  for  parenthood,  in  the  home, 
the  public  school,  and  the  church.  We  need  instruction  in  the  facts 
and  laws  of  physiology,  embryology,  neurology,  and  other  sciences  that 
make  intelligible  the  processes  of  life,  upon  which  all  moral  and  religious 
education  must  build.  Without  relaxing  our  vigor  in  the  usual  methods 
of  approaching  the  problems  of  the  spirit,  we  should  avail  ourselves  more 
freely  of  the  material  and  methods  of  modem  science. 


THE  USE  OF  THE  STORY  IN  THE  RELIGIOUS    EDUCA- 
TION OF  THE  INFANT 

LOUISE  SEYMOUR  HOUGHTON 

NEW   YORK   CITY 

How  early  does  baby  begin  to  delight  in  stories?  I  leave  it  to 
psychologists  to  determine  the  precise  week  in  which  the  thrilling  drama 
of  the  little  pig  that  went  to  market  grips  hold  upon  the  child's  moral 
consciousness.  For  that  this  is  a  morality  play  admits  of  no  controversy 
when  once  you  think  about  it.  Let  us  say,  generally,  at  about  six 
months.  A  month  earlier,  perhaps,  that  simpler  morality  or  mystery 
play,  Patty-cake,  exerts  the  first  external  altruistic  influence  —  "toss  it 
in  the  oven  for  baby  and  me."  The  moral  influence  of  both,  unques- 
tionable, though  too  subtle,  perhaps,  for  our  grosser  ethical  sense,  is  no 
doubt  enhanced  by  the  dramatic  action,  or  if  you  prefer,  the  physical 
training,  which  both  involve,  and  the  ethical  value  of  which  no  intelligent 
person  now  disputes.  But  why  should  I  undertake  to  do  in  brief  what 
that  genius  in  child-mind  reading,  Susan  Blow,  has  so  masterfully  done? 
It  is  unnecessary  for  me  here  to  emphasize  the  importance  of  thedrama- 
stor}'  as  she  has  shown  it  in  "  Mother-Play  and  Child-Play."  I  would 
simply  point  out  how  important  it  is  to  the  religious  development  of  the 
"angel  in  the  child"  that  the  father  should  have  his  part  in  this  work  — 
or  play. 

We  do  not  train  prospective  fathers  in  kindergarten  methods  as, 
happily,  many  prospective  mothers  are  now  trained.  In  fact,  there  is  no 
need.  Stor^'-telling  and  play-acting  come  naturally  to  fathers:  is  it  not 
he,  and  not  the  mother,  who  takes  the  part  of  the  lion  and  the  bear  in 
bed-time  gambols,  or  becomes  the  horse  upon  which  baby  may  ride  at 
will?  Let  him  realize  the  significance  of  this  natural  play-relation 
between  father  and  child;  and  extend  not  only  its  field,  but  its  period, 
with  direct  intent  to  have  his  part  in  the  development  of  the  angel  who, 
except  under  most  favorable  circumstances,  will  have  passed  beyond 
the  reach  of  influence  by  the  time  his  baby  is  four  years  old,  and  by  that 
time  will  have  set,  almost  beyond  hope  of  extension,  the  measure  of  the 
man  who  shall  be. 

The  present  discussion  is  not  restricted  to  the  Bible  story,  and  I  have 
no  desire  here  to  epitomize  what  I  have  elsewhere  said  at  length.  To 
that  I  would,  however,  add  that  when  the  art  of  Bible-story  telling  is 
cultivated  as  the  art  of  fair)'  and  nature^stor}'  telling  is  now  cultivated, 

239 


240  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

there  is  no  period  between  the  ages  of  two  and  twenty  when  the  Bible 
story  may  not  be  made  the  means  —  far  more  effectual  than  any  devo- 
tional reading  or  prayer-meeting  —  of  developing,  in  a  perfectly  normal 
way,  that  rehgious  aptitude  which  was  as  surely  the  child's  at  birth  as 
the  power  to  grasp,  and  far  more  surely  than  the  power  to  see  and  hear. 
Far  more  surely,  even,  than  the  power  to  grasp;  for  children  have  been 
born  so  destitute  of  brain  power  as  to  be  unable  to  perform  the  first 
instinctive  act  of  human  experience,  that  of  closing  the  tiny  hand ;  but 
no  child  has  ever  been  bom  into  the  world  without  some  potentiaHty  of 
religion. 

At  a  conference  of  charities  and  corrections  held  some  twenty  years 
ago,  a  gifted  young  physician  thrilled  a  great  audience  of  experienced 
philanthropists  by  telling  how  he  had  awakened  the  religious  faculty  in 
the  heart  of  a  child  who  till  the  age  of  eight  had  done  no  voluntary  act, 
never  closed  his  hand  upon  any  object  nor  looked  with  recognition  on 
his  mother's  face.  I  cannot  tell  the  story  here;  it  may  be  read  in  the 
Report;  I  can  only  allude  to  the  witness  it  bears  to  the  existence,  in  the 
very  lowest  form  of  humanity,  of  that  spark  of  divinity,  that  angel  that 
does  always  behold  the  face  of  the  Father. 

How  soon  shall  father  or  mother  begin  to  tell  Bible  stories  to  the 
baby  ?  How  early  may  the  child  gain  its  first  idea  of  God  ?  Miss  Eliza- 
beth Peabody  teaches  us  that  the  mother  is  the  first  form  in  which  God 
reveals  himself  to  the  child ;  her  embrace  the  proof  that  God  is  love. 
To  this  may  we  not  add  that  it  is  from  the  father  who  lives  up  to  his  high 
calling  that  the  baby  gets  his  first  vague  notion  that  love  is  the  law  that 
rules  the  universe?  Long  before  the  child  can  use  words,  that  sense  of 
love  and  law,  and  of  love  as  law,  is  implanted  in  his  heart;  and  I  firmly 
believe  that  not  many  months  after  the  first  joy  of  Patty-cake  the  baby  is 
ready  to  hear  and  to  be  influenced  —  all  unconsciously  —  by  simple 
teachmgs  of  the  Heavenly  Father  up  in  the  sky,  who  loves  baby  and 
takes  good  care  of  i*  when  father  and  mother  and  baby  are  asleep. 

Let  us  remember  that  ideas  reach  the  infant's  brain  through  words 
which  it  comes  to  understand,  never  by  definition  but  always  by  action 
and  repetition.  It  is  not  necessary'  to  understand  language  to  become 
aware  of  God.  The  children,  and  especially  the  younger  children  in  a 
family  where  religion  is  real  and  God  a  personal  friend,  learn  far  more 
by  what  they  see  than  by  what  they  hear.  For  this  reason,  not  less  than 
for  its  social  influence,  I  think  that  family  prayer  is  of  inestimable  benefit 
in  developing  the  moral  and  religious  faculty  of  ver}^  little  children.  Es- 
pecially is  this  the  case  when  Bible  story  tellmg  in  some  degree  takes  the 
place  of  the  more  formal  reading  of  the  Bible.  Yet  even  the  reading 
of  the  Bible  "in  course"  has  a  profound  effect  upon  children. 


USE  OF  STORIES  I\  THE  P:DUCATI0N  OF  THE  INFANT      241 

Even  the  ven-  little  ones,  however,  understand  more  of  the  meaning 
of  words  than  we  think.  My  eldest  baby  was  precocious  in  the  use  of 
words,  and  before  she  was  two  years  old  I  began  to  teach  her  the  little 
prayer,  "Jesus  tender  Shepherd,  hear  me,"  which  ends,  you  remember, 
"Take  me,  when  I  die,  to  heaven,  Happy  there  with  Thee  to  dwell." 
"\Miat,  heaven  ?"  she  asked  me  one  evening,  and  I  replied,  expatiating 
perhaps  somewhat  unduly  upon  its  joys.  As  I  turned  to  leave  her,  the 
side  of  her  crib  came  clattering  down  —  by  my  negligence,  as  I  supposed. 
But  when  it  happened  a  second  and  a  third  time  I  remonstrated  :  "  Baby 
mustn't  unfasten  the  crib,  she'll  fall  out."  "Yes,  die  and  go  to  heaven," 
she  answered  quickly.  How  she  associated  falling  with  dying  I  have  no 
idea;  I  simply  know  that  before  she  was  two  years  old  she  understood 
words  sufficiently  to  argue  that  if  heaven  was  so  happy  a  place,  the 
sooner  she  went  there  the  better. 

The  influence  of  poetr}-  upon  the  spiritual  nature  of  the  little  child  is 
not  half  enough  appreciated,  chiefly  because  we  do  not  half  understand 
his  esthetic  nature.  A  little  child  is  a  bundle  of  sensuosity  —  which  is 
a  whole  heaven  apart  from  sensuality.  His  delight  in  the  sense  of 
taste,  of  smell,  is  intense  as  we  with  our  duller  senses  cannot  understand 
the  word.  We  mothers  know  not  what  we  do,  in  the  Satanic  line,  when 
we  leave  candy  or  fruit  in  the  presence  of  a  little  child,  with  the  command, 
"  Baby  mustn't  touch."  The  tug  of  desire  for  that  sweetness  is  as  fierce 
as  the  tug  of  any  desire  that  the  man  will  ever  know,  and  all  unrestrained 
by  the  as  yet  undeveloped  sense  of  "ought  not." 

This  intense  joy  in  sensation  is  the  secret  of  the  beneficent  influence 
of  poetr}'  upon  a  child's  moral  nature,  entirely  irrespective  of  the  mean- 
ing of  the  words.  Not  only  the  recurring  rhyme  and  time-beat  of 
Mother  Goose,  but  the  melodious  stanzas  of  Longfellow,  WTiittier,  Ten- 
nyson —  especially  Tennyson  —  give  to  the  little  child  a  quite  inde- 
scribable joy.  I  have  seen  a  child  of  three  thrilled  almost  to  ecstasy  by 
"The  Splendor  falls  on  castle  walls,"  and  even  by  "Lady  Clara  Vere  de 
Vere."  I  am  at  a  loss  for  words  to  estimate  what  I  consider  the  moral 
and  spiritual  value  of  thus  awakening  and  keeping  alive  the  faculty  of 
intense  joy.  It  is  by  means  such  as  this  that  we  may  make  our  children 
grow  up  whole  and  all  round  characters,  able  to  appreciate  the  value  of 
a  "wholesome  artistic  life,"  as  Professor  Henderson  puts  it,  referring  at 
the  same  time  to  Milton's  fine  phrase,  "simple,  sensuous,  passionate." 

I  am  not  beyond  my  subject  in  thus  including,  as  essential  to  the 
fullest  development  of  the  religious  life  the  development  of  the  child's 
inborn  faculty  of  joy ;  of  living  in  the  true  sense  of  the  word,  with  every 
power  —  not  only  of  mind  but  of  body  perpetually  e.xpanding,  nor  am 


242  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

I  beyond  it  in  grouping  the  poem  with  the  story  in  this  development. 
The  only  difference  between  the  two,  from  our  present  view  point,  is 
that  the  poem  leaves  little  to  the  individual  aptitude  of  the  parent,  the 
story,  everything. 

For  this  reason  there  is  an  element  of  danger  in  story  telling  —  that 
is,  in  the  telling  of  Bible  stories,  which  there  is  not  in  the  repetition  of 
fine  poetry.  We  must  beware  lest  we  vmconsciously  teach  the  little  one, 
through  the  Bible  story,  things  which  ought  not  to  come  within  his  spir- 
itual horizon :  I  mean  doctrine,  theology  in  the  scientific  sense  of  the 
word.  The  less  we  ourselves  know  of  theology  as  a  science,  the  more 
danger  there  is  that  we  shall  make  the  story  a  vehicle  of  dogma.  I 
learned  my  lesson  in  this  respect  many  years  ago.  I  had  been  telling 
the  children  the  story  of  Paradise  and  the  Fall,  and  had  tagged  on  a 
moral  after  the  usual  Sunday  afternoon  fashion  of  those  days.  This 
done,  I  dismissed  the  children  for  a  game  of  romps  on  the  lawn,  before 
the  summer  bedtime.  But  my  little  three-year  old  presently  came  back 
and  climbed  into  my  lap,  as  I  sat  enjoying  the  sunset.  For  a  while  he 
sat  silent,  then  with  a  deep  sigh,  the  words  burst  forth  from  his  baby 
heart,  "Oh,  if  Eve  hadn't  eaten  that  apple,  what  a  differenth  to  uth!" 
How  my  conscience  smote  me!  How  differently  I  might  have  told  that 
story !  My  baby  of  three  could  perfectly  have  comprehended  that  when 
people  have  been  naughty  they  may  not  stay  in  God's  garden,  and  he 
would  simply  have  tried  with  all  the  energy  of  his  little  will  to  be  good, 
so  that  he  might  stay  there:  but  what  had  he  to  do  with  Eve's  trans- 
gression? There  is  not  one  of  the  unfathomably  profound  teachings 
of  the  first  eleven  chapters  of  Genesis  which  may  not  be  made,  through 
the  proper  telling  of  the  story,  an  integral  part  of  the  moral  and  rehgious 
consciousness  of  a  child  between  two  and  a  half  and  four  years,  and  the 
basis  of  an  ever-expanding  religious  experience;  but  not  by  making  it 
the  basis  of  dogma  —  very  far  from  that. 

I  may  not  here  speak  of  the  function  of  the  nature  story  for  arousing 
nature  consciousness  as  a  means  of  developing  the  religious  consciousness 
of  even  the  tiny  child,  though  it  is  of  the  highest  importance.  The 
Bible  contains  some  admirable  nature  stories  —  Jotham's  fable  of  the 
Trees  choosing  a  King  and  the  prophetic  Basket  of  Figs  are  among  them. 

It  is  indeed  not  an  easy  task  to  foster  the  religious  development  of  a 
regenerated  child.  .\nd  here  again,  story  telling  —  Bible-story-telling 
—  is  of  sovereign  value.  For  these  stories  —  as  I  have  elsewhere  tried 
to  show  —  are  capable  of  almost  indefinite  expansion  and  adaptation  to 
the  advancing  religious  needs  of  the  growing  boy  and  girl.  There  is 
hardly  a  vicissitude,  hardly  a  temptation,  hardly  a  problem  of  the  grow- 


USE  OF  STORIES  TX  THE  EDUCATION  OF  THE  INFANT     24.3 

ing  child's  life  to  which  they  may  not  bring  accurately  adapted  help  if 
parents  have  from  the  beginning  brought  these  stories,  and  kept  them 
in  harmonious  accord  with  his  advancing  intelligence  and  increasing 
knowledge  of  books  and  of  facts.  It  is  not  an  easy  thing  to  do.  It 
requires  much  study,  continual  reading,  intimate  acquaintance  with  the 
child.  But  it  is  well  worth  doing,  having  respect  unto  the  recompense 
of  reward. 


FIRST  STEPS  IN  CHARACTER  FORMATION 

EDWARD  O.  SISSON,  Ph.D. 

PROFESSOR   OF   EDUCATION,    UNIVERSITY    OF    WASHINGTON,    SEATTLE 

The  conduct  of  the  infant  is  made  up  chiefly  of  random  and  formless 
movements,  together  with  a  very  few  native  accomplishments,  such  as 
sucking  and  grasping.  These  random  movements  are  marvelously 
abimdant  in  the  vigorous  child,  calling  all  the  muscles  into  play,  and 
occupying  a  good  part  of  the  waking  hours.  But  they  are  much  the 
same  in  all  children,  and  signify  little  beyond  the  degree  of  health  and 
vital  energy.  The  conduct  of  the  adult  consists  of  definitely  formed, 
complex,  organized  movements,  embodying  purpose,  and  significant  of 
the  inner  nature  of  the  individual;  these  movements,  with  all  their  pur- 
pose and  meaning,  are  the  "fruits"  by  which  we  know  men.  The  long 
and  imperceptibly  gradual  process  by  which  the  random  movements  of 
the  infant  are  transformed  into  the  orderly  acts  and  expressions  of  the 
grown  man  or  woman,  is  the  formation  of  character. 

A  large  part  of  this  process  is,  m  a  sense,  non-moral;  this  is  the 
acquisition  of  the  power  to  perform  certain  definite  and  more  or  less 
complex  movements  and  sets  of  movements  —  for  example,  the  acts  of 
walking  or  running,  talking,  reading,  later  speaking  a  foreign  tongue, 
performing  mathematical  calculations,  playing  musical  instruments, 
solving  legal  or  technical  problems,  discharging  functions  of  trade  or 
commerce;  all  these  are  conspicuous  results  of  what  we  call  education  or 
training;  they  provide  the  answers  to  the  question.  What  can  one  do? 
These  are  matters  of  the  form  of  our  acts,  their  adaptation  to  certain 
ends.  There  is  another  side  to  character,  and  a  side  more  definitely 
implied  in  our  minds  by  the  word,  namely  the  question.  What  will  one 
do?  This  no  longer  refers  to  the  form  of  the  acts,  but  to  their  relations 
to  life  as  a  whole,  to  our  own  experience  and  conduct,  and  most  essen- 
tially, to  our  relations  with  our  fellows.  In  other  words,  it  is  the  question 
of  the  direction  of  our  powers:  granted  that  we  can  do  such  and  such 
things,  that  we  have  certain  powers  and  skill;  now  what  will  we  do 
with  these  powers  ?  To  what  ends  will  we  use  these  powers  ?  It  is  to 
the  beguinings  of  this  side  of  character  that  we  wish  to  give  our  attention  : 
what  are  the  facts  and  laws  governing  the  foimdation  of  directive  char- 
acter m  the  little  child  ?  How  shall  we  determine  in  advance  whether 
the  future  man  shall  use  his  powers  for  or  against  his  own  true  welfare 
and  that  of  his  brother  men  ? 

244 


FIRST  STEPS  IN  CHARACTER  FORMATION  245 

We  shall  make  no  attempt  at  scientific  completeness,  but  rather  aim 
at  such  description  and  suggestion  as  may  be  of  practical  value;  the 
analysis  involved  will  be,  we  hope,  correct  as  far  as  it  goes,  but  not  neces- 
sarily exhaustive  in  any  case. 

The  raw  material  for  humanity  consists  of  all  the  instincts,  impulses, 
and  tendencies  bom  with  the  child ;  what  Rousseau  glorified  as  Nature, 
the  recognition  of  which  is  the  best  element  in  the  new  education.  In 
this  great  complex  four  elements  are  conspicuous  and  for  the  moral 
development  all-important:  self-assertion,  tastes,  fears,  and  love.  The 
first  of  these,  self-assertion,  is  in  its  bodily  or  muscular  form  the  central 
characteristic  of  the  infant ;  the  abundance  and  vigor  of  the  out-thrusting 
impulses  of  legs,  arms,  voice,  and  muscles  in  general,  mark  health  and 
promise  in  the  child  ;  they  form  the  index  of  the  fullness  and  richness  of 
the  mature  physical  life,  and  probably  in  general  of  all  the  life.  A  little 
later  psychic  self-assertion  adds  itself ;  the  child  wills  to  move  in  certain 
ways,  to  do  certain  things,  and  the  intensity  of  the  impulse  may  easily  be 
learned  by  the  simple  experiment  of  putting  your  own  will  against  the 
child's;  how  indomitable  and  passionate  the  infantile  determination  can 
be,  only  mothers  and  primary  teachers  know.  Here  again  the  vigor  and 
abundance  of  this  baby-will  is  the  only  index  of  the  depth  of  the  mark 
that  the  adult  is  likely  to  make  upon  his  environment. 

Likes  and  dislikes  lie  very  close  to  self-assertion;  the  "I"  emerges 
largely  through  such  phrases  as  "I  want,"  "I  don't  want,"  and  passes 
easily  into  "I  will,"  and  "I  won't."  It  must  be  said,  however,  that  the 
likes  and  dislikes  of  the  first  three  or  four  years  are  largely  physical,  and 
as  such  have  direct  connection  with  hygiene  rather  than  with  morals. 
It  is  clear,  however,  that  even  the  bodily  tastes  bear  powerfully  on  later 
bodily  habits,  and  so  may  influence  character  deeply.  But  the  higher 
tastes,  for  music,  for  beauty  of  color  and  form,  for  literature,  and  highest 
of  all,  for  good  conduct,  have  their  beginnings,  subtle  and  deep-seated, 
in  the  vev}-  dawni  of  soul  life;  and  so  fateful  are  the  tastes  in  this  higher 
sense  for  character  and  life  that  these  faint  inceptions  in  the  first  three 
or  four  years  must  not  be  ignored. 

"Fear,  or  anticipatory  pain,"  says  President  G.  Stanley  Hall,  "is 
probably  the  greatest  educator  in  both  the  animal  ar.d  the  human  world." 
Plato  defines  the  chief  of  the  pre-Christian  virtues,  courage,  as  "fearing 
the  things  which  ought  to  be  feared."  We  here  include  under  the  terms 
all  those  checking  and  inhibiting  motives  which  begin  so  early  in  the 
child's  life  to  chill  and  repress  his  impulses  of  activity  and  self  assertion  : 
they  include  pronounced  fear  and  fright  in  all  its  degrees,  and  milder 
hesitations  and  repressions,  such  as  bashfulness,  timidity,  awe,  and  the 


246  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

like.  Fear  in  this  sense  is  the  great  negating  motive.  The  power  and 
range  of  childish  fears  probably  no  adult  can  fully  conceive ;  our  mem- 
ories are  too  short  and  our  sympathies  too  feeble  and  dull-eyed.  A 
mother,  talking  in  confidence  with  her  little  lad  of  five  or  six  years,  was 
gently  striving  to  impress  on  him  that  a  pure  and  strong  life  was  more 
to  be  desired  than  any  other  thing;  "No,  mother,"  said  he,  "that's  not 
the  best  thing;  I'll  tell  you  what  is  the  best  thing  in  the  world  —  the 
very  best  thing  is  not  to  be  ated  upT' 

Fears  then,  constitute  a  bridle  to  hold  in  the  impulses  and  desires, 
to  check  and  even  annul  them,  but  at  best  they  produce  only  prudential 
conduct  and  a  selfishly  correct  character;  the  only  genuine  human  will 
is  inspired  by  love,  and  only  as  the  child  begins  to  feel  the  impulse  of 
affection  is  he  forming  true  character.  Love  is  no  less  a  native  impulse 
in  the  child  than  are  the  others ;  normally  it  awakens  a  little  later  than 
fear,  and  soon  dominates  the  tone  of  the  child's  life  in  the  home ;  mother 
and  father,  nurse  and  brothers  and  sisters,  are  all  objects  of  the  natural 
affection  of  the  little  one.  The  impulse  expresses  itself  by  smiles,  voices 
of  joy,  caresses.  It  is  deeply  significant  that  the  main  condition  of 
affection  seems  to  be  frequency  of  contact;  the  child  normally  and 
naturally  develops  affection  for  all  who  are  near  him. 

Self-assertion,  likes  and  dislikes,  fears  and  love  are  to  be  organized 
into  a  character;  what  is  the  right  treatment  for  each ?  The  first  is  the 
dynamic  energy  for  the  whole  character  and  we  dare  not  crush  or  unduly 
repress  it;  on  the  other  hand,  it  becomes  clear  very  early  in  the  child's 
life,  that  his  impulses  cannot  all  have  free  play,  lest  they  bring  injury 
and  even  disaster  upon  him  and  those  about  him ;  the  impulses  must  be 
mediated,  to  use  Professor  Dewey's  term:  the  harmful  ones  must  be 
associated  with  pain  and  fear  and  so  inhibited.  This  is  the  great  use  of 
fear,  which  is  nothing  more  than  an  advance  consciousness,  more  or  less 
clear,  of  the  pain  likely  to  follow.  Many  childish  impulses  will  be 
mediated  by  the  natural  consequences  of  the  acts ;  and  these  may  be 
left  to  the  operation  of  Spencer's  law  of  consequences;  but  many  dan- 
gerous and  injurious  acts  are  not  followed  closely  by  any  pain,  and  these 
must  be  artificially  mediated  —  if  need  be  with  a  slipper. 

Not  only  must  particular  acts  be  repressed  or  inhibited,  but  the 
habit  of  what  we  call  obedience  must  be  estabhshed ;  that  is,  the  child 
must  have  toward  the  parent  not  fear  in  a  painful  and  harshly  repressive 
form,  but  that  deep  respect  and  awe  which  give  influence  and  command 
to  the  person  who  inspires  the  feeling.  The  old  ideal  of  "  breaking  the 
will"  of  the  child  was  wrong  in  so  far  as  it  crushed  and  maimed  the 
spontaneous  energy  of  the  young  mind ;  but  an  education  which  omits 


FIRST  STEPS  IN  CHARACTER  FORMATION  247 

the  clement  of  obedience  to  authority  is  quite  as  wrong,  for  it  robs  the 
rising  youth  of  its  best  safeguard  against  error  anfl  destructive  folly. 

The  use  of  fear,  then,  like  all  other  instruments,  depends  upon  findiiig 
the  golden  mean  ;  we  must  keep  steadily  in  mind  that  fear  in  itself  in  all 
its  forms  is  negative  and  depressive,  canceling  and  reducing  the  out- 
flowing activity  of  the  child ;  hence  all  fears  not  required  to  check  some 
perilous  impulse  or  appetite  are  mere  loss  and  deduction  from  that 
abundance  of  Hfe  at  which  education  aims.  Compare  the  beauty  and 
delight  of  the  fearless,  free  activity  of  happy  children  with  the  crouching 
and  trembling  of  the  same  children  under  the  dark  shadow  of  fear.  No 
fear,  then,  except  of  things  that  ought  to  be  feared  ;  away  with  all  false 
threats,  and  shame  on  all  clouding  of  children's  souls  by  playing  upon 
their  natural  tendency  to  fear  the  dark,  the  unknown,  the  strange.  The 
first  steps  in  the  path  of  virtue  consist  in  learning  to  fear  that  which  is 
truly  noxious  and  perilous,  and  to  fear  nothing  else,  and  in  learning  that 
the  voice  and  hand  of  the  parent  faithfully  point  out  the  evils  and  warn 
against  them.  This  doctrine  of  fear  is  both  old  and  old-fashioned,  but 
it  is  absolutely  vital  to  early  education ;  there  is  reason  to  suspect  that 
it  is  perilously  neglected  in  current  thought  and  practice. 

Next,  how  shall  we  stimulate  love  in  the  child?  In  the  little  child, 
at  least,  love  is  a  reflection,  in  both  quality  and  quantity,  of  the  love  of 
those  about  it.  The  error  of  older  days  was  in  harshness  or  at  least 
reserve  and  coldness.  The  modem  error  is  indulgence  or  neglect.  In- 
dulgence is  always  weak,  and  usually  at  bottom  selfish,  giving  way  to 
the  child's  appetite  or  caprice  because  it  is  easy  and  comfortable  to  do  so ; 
such  love  is  blind,  or  at  least  pitifully  short-sighted.  The  true  parental 
love  sees  far  beyond  the  entreaties  and  importunities  of  the  moment; 
loves  not  only  the  little  one  of  to-day  but  also  sees  in  vision  and  loves  the 
youth  and  man  that  are  to  be.  This  is  the  love  that  takes  deep  hold 
upon  the  soul  of  the  child,  and  engenders  there  likewise  a  far-reaching 
love  which  shall  inspire  and  direct  life  and  conduct.  Only  let  the 
refusals  of  harmful  boons  be  as  loving  as  they  are  inexorable,  and  let  the 
greatness  of  the  parent's  affection  bridge  over  and  encompass  the  gaps 
made  by  disappointment  and  prohibition  in  the  affection  of  the  little  one. 

Fmally,  character,  which  is  to  direct  conduct,  ripens  only  through 
conduct  or  activity:  the  little  child  must  have  much  scope  for  his  self- 
assertion,  with  only  such  limitation  by  the  checks  of  fear  as  his  safety 
and  development  demand ;  above  all,  he  must  abundantly  live  out  his 
love  in  the  only  way  in  which  love  comes  to  its  perfection,  through  ser- 
vice: even  little  hands  can  find  tasks  in  which  Jove  may  express  and 
confirm  itself. 


SOME  FUNDAMENTAL  CHARACTERISTICS  OF  THE  IDEAL 
RELIGIOUS  SOCIETY  FOR  YOUNG  PEOPLE 

AMOS  R.  WELLS 

EDITORIAL    SECRETARY  OF  THE  UNITED  SOCIETY  OF    CHRISTIAN  ENDEAVOR,  BOSTON 

My  first  point  is  that  the  ideal  rehgious  society  for  young  people 
must  be  religious.  Throughout  this  paper  I  shall  draw  my  illustrations 
from  the  Christian  Endeavor  Society,  both  because  I  am  most  familiar 
with  it,  and  because  I  wish  to  refer  to  a  questionaire  I  have  obtained 
within  a  year  from  1145  Christian  Endeavor  pastors,  in  36  denomina- 
tions, in  all  parts  of  the  United  States  and  Canada.  The  Christian 
Endeavor  Society,  then,  is  constantly  complained  of  as  being  too  reli- 
gious. And  the  substitutes  for  the  Christian  Endeavor  society  that  are 
now  and  then  introduced  are  uniformly  less  religious.  They  are  gen- 
erally clubs  for  the  study  of  literature,  of  Browning  or  Tennyson.  Or 
they  are  musical  clubs,  or  athletic  clubs,  or  debating  clubs,  or  merely 
social  clubs. 

Now,  of  course,  the  ideal  religious  society  for  young  people  will 
believe  heartily  in  literature,  music,  athletics,  debating,  social  gather- 
ings, and  so  on.  There  will  be  ample  room  in  its  plan  for  all  of  these 
interests.  But  it  will  put  these  interests  in  subordinate  places,  and 
Vv^ill  always  set  religion  in  the  front.  The  schools  and  colleges,  the 
Y.  M.  C.  A.,  the  newspapers  and  magazines  and  public  libraries,  the 
ordinary  social  life  of  our  Christian  communities,  are  in  most  cases 
sufficient  for  the  literary,  athletic,  musical,  and  social  development  of 
the  young.  The  church  is  making  a  tactical  blunder  that  attempts  to 
compete  in  these  already  well-filled  fields,  leaving  its  more  legitimate 
work  largely  undone. 

But  predominatingly  the  ideal  religious  society  for  young  people  is 
religious.  My  one  thousand  Christian  Endeavor  pastors  are  practically 
unanimous  on  this  point.  It  trusts  in  Christ  for  all  strength  and  wisdom. 
It  seeks  by  persevering  prayer  to  get  close  to  Him.  While  leaving  to  the 
Sunday  school  the  historical  and  systematic  study  of  the  Bible,  it  seeks 
by  the  devotional  and  practical  study  of  it  to  gain  guidance  for  all  its 
activities.  It  lives  for  the  Church.  It  sets  before  its  members  a  steady 
and  high  ideal  of  fidelity  to  the  Church  and  its  interests.  It  finds  in 
Christian  missions  its  widest  education,  its  most  profound  stimulus.  It 
urges  the  constant  use  for  Christ  of  that  most  potent  of  all  agencies,  the 
power  of  speech.     In  a  thousand  ways  that  I  have  no  time  even  to  men 


THE  IDEAL  YOUNG  PEOPLE'S  SOCIETY  249 

tion,  the  ideal  society  will  seek  to  elevate  religious  interests  above  the 
interests,  even  the  highest  interests,  of  the  world. 

If  in  any  community  there  is  special  lack  of  the  literary,  or  musical, 
or  athletic,  or  social  development  of  the  young,  the  ideal  society  will  do 
that  work,  as  part  of  its  religious  mission.  It  will  open  reading-rooms, 
found  libraries,  conduct  pleasure  excursions,  hold  concerts,  organize 
bicycle  clubs.  But  all  this  in  strict  subordination  to  the  religious  ideal, 
and  only  when  other  agencies  already  existing  are  not  doing  this  work 
and  cannot  be  made  to  do  it. 

My  second  point  is  that  the  ideal  religious  society  for  young  people 
must  be  a  young  people's  society,  a  society  by  and  for  and  of  the  young 
people.  So  far  as  I  know,  every  society  that  has  taken  the  place  of 
Christian  Endeavor  is  a  pastor's  society  or  a  denominational  society,  and 
not  a  young  people's  society.  By  that  I  mean  that  it  is  something  forced 
or  urged  upon  the  young  people  from  without,  and  not  something  that 
has  grown  up  from  within.  It  reflects  the  pastor's  hobby,  his  personal 
studies  and  likings,  or  the  ideas  of  a  committee  appointed  by  the  denom- 
ination. The  young  people  do  not  feel  it  to  be  theirs,  and  have  little  or 
no  enthusiasm  for  it.  If  it  is  a  society  of  the  denominational  t}pe,  the 
denominational  committee  of  wise  doctors  of  divinit}'  formulates  a 
course  of  lessons  in  Church  history  and  doctrines,  with  text-books  and 
examinations,  and  all  the  denominational  machinery  is  set  to  work  to 
grind  out  young  people's  societies  of  the  prescribed  type.  Such  societies 
exist,  by  the  thousand ;  but  any  observer  may  see  how  little  real  interest 
the  young  people  themselves  take  in  them,  and  how  promptly  tliey  die 
as  soon  as  pastoral  labor  ceases  or  denominational  authority  is  relaxed. 

And  here  I  must  guard  against  a  misapprehension.  Christian 
Endeavor,  a  young  people's  society,  is  none  the  less  a  pastor's  society, 
and  a  society  of  the  church  and  the  denomination.  No  type  of  society — 
I  invite  the  most  searching  investigation  —  is  more  loyal  to  pastor  and 
denomination  than  the  Christian  Endeavor  Society.  Of  my  thousand 
pastors,  only  31  say  that  their  Endeavorers  are  not  loyal ;  837  sj^eak  in 
the  highest  terms  of  their  loyalty,  and  137  qualify  their  praise.  Every 
wise  pastor  is  a  power  in  his  Christian  Endeavor  Society  ;  but  his  is  the 
power  of  a  friend,  not  of  a  boss.  Every  wisely  managed  denomination 
has  firm  grasp  upon  its  Endeavor  societies,  but  it  is  the  grasp  of  loving 
hands  in  hands,  and  not  the  grasp  of  the  constable  upon  the  shoulder. 

The  essence  of  the  matter  is  this.  A  young  people's  religious  society 
is  a  training  school  for  the  church.  Now  there  is  nothing  more  neces- 
sar>-  for  the  progress  of  the  church  than  Christians  that  originate,  Chris- 
tians that  do  not  need  to  be  pulled  and  pushed  and  jjrodded.  Christians 


250  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

that  go  ahead  and  do  things  of  their  own  accord,  automobile  Christians, 
as  I  call  them.  And  the  ideal  society  will  train  that  kind  of  Christian. 
The  young  people  will  be  trusted,  and  they  will  become  trustworthy. 
They  will  be  placed  in  positions  of  leadership,  and  they  will  become 
leaders.  The  pastor  will  rely  upon  them,  and  they  will  grow  to  be 
pillars  of  the  church. 

The  ideal  religious  society  for  young  people  must  set  up  a  standard. 
Here  we  reach  the  much-debated  subject  of  the  pledge,  found  in  the 
Christian  Endeavor  Society,  and  also,  though  with  less  emphasis  upon 
it,  in  other  societies.  By  setting  up  a  standard  I  mean  merely  what  is 
done  by  ever)'  organization,  everywhere,  that  accomplishes  anything. 
What  school  could  turn  out  scholars  without  a  definite  curriculum  ? 
The  pupil  may  choose  "electives"  as  freely  as  you  please,  but  he  must 
bind  himself  to  definite  undertakings,  be  examined  and  graded,  and 
either  retained  in  the  school  or  dismissed  from  it  according  as  he  accom- 
plishes or  fails  to  accomplish  what  he  has  undertaken. 

Now  the  Christian  Endeavor  pledge  is  simply  an  application  to 
religious  matters  of  this  principle  which  is  accepted  in  all  other  under- 
takings. Call  it  what  you  please  —  a  pledge,  a  standard,  a  covenant, 
a  declaration  of  intentions,  a  statement  of  purpose  —  the  thing  itself  is 
essential  for  the  success  of  a  young  people's  religious  organization.  Its 
members  must  set  out  upon  definite  tasks,  they  must  state  their  purposes 
clearly,  and  they  must  assert  their  intention  to  strive  toward  those  ends. 
Only  57  of  my  thousand  pastors  wish  the  Christian  Endeavor  Society  to 
withdraw  its  requirement  of  some  kind  of  pledge. 

It  is  passing  strange  that  wise  men,  who  certainly  admit  the  necessity 
of  all  this  in  worldly  afi'airs,  should  object  to  it  when  applied  to  spiritual 
affairs.  Here  also  is  not  the  will  required  for  success  ?  Here  also  is  it 
not  an  inestimable  advantage  to  have  some  clearly  apprehended  goal? 
Has  religious  vagueness  any  possible  recommendation  ?  If  a  thing  is 
worth  doing  for  Christ,  is  it  not  worth  a  definite  statement  and  a  frank 
declaration  of  purpose  to  do  it  ?  Can  such  a  statement  and  such  a  declar- 
ation fail  to  be  as  helpful  in  the  religious  as  in  the  worldly  sphere  ? 

But  some  do  not  like  the  word  "pledge" ;  they  think  it  sounds  harsh 
and  strict;  347  of  my  one  thousand  pastors  think  this.  Very  well;  no 
one  has  ever  insisted  or  wanted  to  insist  on  that  word;  call  your  standard 
by  whatever  name  you  please. 

But  some  do  not  like  the  standard  set  up  by  the  United  Society  of 
Christian  Endeavor  in  what  is  known  as  the  "model  pledge";  36  of 
my  thousand  pastors  do  not.  Very  well ;  from  the  beginning,  in  every 
possible  way,  it  has  been  urged  that  pastors  and  societies  set  up  their 


THE  IDEAL  YOUNG  PEOPLE'S  SOCIETY  251 

own  standards,  write  their  own  agreements.  There  is  no  ])rcscription 
about  it,  and  never  has  been.  It  has  always  been  recognized  that  goals 
selected  by  the  workers  are  more  likely  to  be  reached  than  goals  selected 
for  them. 

To  emphasize  this  liberty,  and  show  that  no  set  form  is  required  or 
even  desired,  the  United  Society  of  Christian  Endeavor  has  now  added 
to  the  pledge  in  common  use  the  original  pledge  out  of  which  it  grew, 
and  two  other  pledges,  one  of  them  exceedingly  simple  and  brief,  and 
the  other  adding  promises  relating  to  liberal  giving,  personal  evangelism, 
patriotism,  and  world-wide  Christian  brotherhood. 

Again,  the  ideal  religious  society  for  young  people  will  not  only  set 
up  standards,  which  is  very  easy,  but  it  will  hold  the  young  folks  to  them, 
which  is  very  hard.  The  Christian  Endeavor  society  — .once  again  to 
draw  upon  my  own  experience  —  has  two  principal  ways  of  maintaining 
adherence  to  its  standards.  They  are  the  consecration  meeting  and 
the  lookout  committee. 

Some  do  not  like  the  name  of  the  consecration  meeting;  157  of  my 
thousand  pastors  do  not.  They  say  that  it  tends  to  make  too  common 
that  very  sacred  thing,  consecration.  Very  well,  change  the  name.  Call 
it  a  purpose  meeting,  an  affirmation  meeting,  a  ratification  meeting,  a 
review-  meeting,  an  outlook  meeting,  an  experience  meeting,  a  spur 
meeting,  a  balance-sheet  meeting,  a  reminder  meeting, —  call  it  what 
you  please. 

Others  think  that  such  a  meeting  becomes  monotonous  and  mean- 
ingless when  held  monthly.  Very  well,  then  hold  it  bi-monthly,  or 
tri-monthly,  or  at  whatever  interval  experience  proves  most  profitable. 
The  ideal  society  wants  the  best. 

No  one  in  the  world  has  less  need  than  I  have  to  be  told  of  the 
failures  to  keep  the  pledge,  of  the  tendency  of  consecration  meetings  to 
grow  meaningless  and  of  lookout  committees  to  grow  careless  and 
utterly  inefficient.  I  see  it  all,  and  it  would  be  very  easy  to  grow  dis- 
couraged did  I  not  see  also  the  other  side  of  the  picture.  I  am  not  claim- 
ing any  automatic  perfection  for  these  two  devices  of  the  consecration 
meeting  and  the  lookout  committee.  If  any  one  can  invent  a  better 
and  a  surer  way  of  accomplishing  these  ends,  it  will  be  adopted  with 
eager  gratitude.  I  am  only  asserting  that,  if  standards  are  to  be  set  up 
at  all  for  young  people,  and  their  assent  to  them  in  any  form  is  to  be 
obtained,  the  ideal  society  will  provide  also  in  some  shape  for  reminders 
of  those  purposes,  reviews  of  progress,  and  oversight  and  mutual  encour- 
agement. 

The  ideal  religious  society  for  young  people  nrnst  have  an  ideal 


252  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

pastor.  The  society  can  set  up  its  standards,  and  can  provide  for 
reminder  meetings  of  the  young  people  and  reminder  committees  of  the 
young  people  to  endeavor  to  hold  the  young  folks  true  to  those  stand- 
ards. It  can  do  that,  but  it  cannot  provide  in  its  constitution  and  by- 
laws for  a  loving,  patient,  sympathetic,  courageous,  stimulating,  and 
wise  pastor.  It  can  and  does  say  much  about  the  young  people's  duty 
to  their  pastors  and  their  churches;  it  cannot  with  propriety,  in  the 
presence  of  the  young  people,  say  much  about  the  duty  of  pastor  and 
church  to  the  young  people.  That  must  be  discussed,  if  at  all,  in  gath- 
erings like  the  present. 

Young  people  are  }'oung;  their  purpose  as  yet  is  flabby,  their  will 
unstable.  If  it  is  seldom  that  the  older  church  prayer  meeting  can  long 
retain  its  fresh,ness  and  vitality  without  the  pastor,  how  much  more  is  he 
needed  by  the  young  people's  meeting!  If  the  church  committees  grow 
lax  without  his  stimulus  and  guidance,  how  much  more  the  young 
people's  committees!  If  the  church  socials  need  his  presence,  so  much 
the  more  do  the  young  people's  socials.  If  the  older  church  prayer 
meeting  would  suffer  from  his  frequent  absence,  so  much  more  the  young 
people's  prayer  meeting.  The  mothers'  meeting,  the  women's  mis- 
sionary society,  the  Sunday  school,  all  feel  the  neglect  of  the  pastor  less 
than  the  young  people's  society,  because  they  are  all  controlled  and 
guided  by  mature  Christians,  while  the  young  people's  society  is  an 
organization  of  immature  Christians  being  trained,  and  sadly  in  need  of 
a  head  for  the  training  school. 

The  ideal  religious  society  for  young  people  must  be  surrounded  and 
upheld  by  the  ideal  church.  I  do  not  mean  merely  a  church  that  loves 
young  people  and  is  in  sympathy  with  young  life;  I  should  hesitate- to 
call  an  organization  a  Christian  church  of  which  that  could  not  be  said. 
But  if  the  young  people's  society  is  a  training  school  for  the  church,  the 
church  must  incorporate  and  utilize  the  young  people  after  they  are 
trained. 

I  confess  that  the  matter  of  the  older  members  has  always  been  a 
troublesome  point  in  our  Young  People's  Societies  of  Christian  En- 
deavor. There  is  everywhere  a  tendency  to  remain  in  the  society  too 
long.  In  many  places  the  questions  are  impatiently  asked,  "What  is 
the  use  of  Christian  Endeavor?  Has  the  society  really  had  any  efi"ect 
upon  our  mature  church  prayer  meeting,  our  mature  church  life  ?  " 

I  wish  to  say  with  all  possible  emphasis  that  no  church  has  a  right 
to  expect  benefit,  as  a  church,  from  its  young  people's  society,  that  has 
not  in  operation  a  vvell-devised,  systematic  mode  of  incorporating  and 
utilizing  the  products  of  the  society's  training.     A  former  questionaire 


THE  IDEAL  YOUNG  PEOPLE'S  SOCIETY  253 

of  mine  shows  that  practically  all  our  cluirches  are  absoluteh'  devoid 
of  such  plans. 

Take  the  matter  of  practical  activities.  In  the  yount:;  people's 
society  there  are  many  committees  and  offices.  In  many  societies 
every  member  is  given  some  office  or  placed  on  some  committee.  Ever}' 
one  is  set  to  doing  something.  In  the  older  church,  on  the  contrary, 
there  are  few  committees  and  offices,  and  these  are  filled  from  a  small 
circle  of  "  leading"  members.  I  have  never  yet  heard  of  a  church  —  I 
say  it  with  genuine  sorrow  —  where  any  serious  and  s\stematic  effort 
was  made  to  discover  the  abilities  of  every  member  and  provide  every 
member  with  work. 

In  the  early  da}s  of  the  Christian  Endeavor  movement,  when  the 
society  was  expanding  so  wonderfully,  there  was  much  fear  that  what 
was  sought  by  its  aggressive  leaders  was  to  "Endeavorize  the  Church," 
as  it  was  called.  That  fear  has  been  allayed.  I  have  not  heard  it  even 
mentioned  for  several  years.  But  in  a  certain  proper  sense  the  Church 
must  be  Endeavorized  —  and  }"ou  may  transform  the  word  to  fit  other 
societies  —  before  it  can  get  the  greatest  possible  good  from  the  young 
people's  society.  The  methods  used  among  young  people  are  seldom 
likely  to  be  useful  among  the  elders.  I  would  be  the  first  to  deprecate 
any  transference  into  the  older  churcli  of  the  Christian  Endeavor  pledge, 
consecration  meeting,  lookout  committee,  and  so  on.  What  I  am 
pleading  for,  and  what  I  do  consider  essential  for  ideal  results  from  even 
the  ideal  young  people's  religious  society,  is  this,  that  the  church  keep 
in  close  touch  with  it,  know  what  its  methods  are,  know  what  sort  of 
product  it  will  turn  out,  expect  that  product,  and  prepare  itself  to  receive 
it  as  soon  as  it  is  formed,  and  incorporate  it  in  its  own  activities.  It  will 
require  planning  —  planning  in  the  wholesale,  planning  for  individuals. 
It  may  require  a  little  rearrangement  of  church  machinery. 

The  ideal  religious  society  for  young  people  must  be  in  ideal  rela- 
tions to  other  young  people's  societies.  This  ideal  relation  is  found,  I 
think,  in  our  Christian  Endeavor  unions  —  local,  state,  national,  and 
worldwide.  Pardon  me  if  I  speak  frankly  my  own  mind,  leaving  the 
point  to  be  debated  by  others. 

I  would  not  say  a  word  against  the  undoubted  right,  na}',  the  sacred 
duty,  of  ever}'  denomination  to  care  for  its  young  people  in  the  way  it 
thinks  most  advantageous  for  them  and  for  the  cause  of  Christ.  I  have 
many  friends  among  the  leaders  of  the  strictly  denominational  \oung 
people's  organizations,  and  I  hope  to  have  man}-  more,  for  the}  are 
godly  men,  men  well  worth  knowing  and  loving.  But,  for  all  that,  there 
is  no  more  reason  for  the  multiplication  of  names  and  organizations 


254  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

for  our  young  people's  societies  than  for  our  Sunday  schools,  our  Y.  M. 
C.  A's,  or  our  temperance  work.  My  one  thousand  pastors,  from  36 
denominations,  are  practically  a  unit  here.  Every  reason,  of  economy,  of 
simplicity,  of  efifectiveness,  and  of  brotherhood,  would  urge  union  and 
co-operation  instead  of  the  present  division. 

Pardon  the  excess  of  eagerness  of  one  who  has  come  to  love  this 
cause  above  his  life,  who  sees  in  it  vast  possibilities  for  good  as  yet  unde- 
veloped, who  is  anxious  that  all  good  men  shall  spring  to  help  it  on. 

For  it  is  the  cause  of  the  youth  of  the  world.  In  it  is  wrapped  up  the 
highest  hope  of  the  world.  If  the  young  are  trained  for  Christ,  and 
rightly  trained,  every  problem  that  vexes  the  world  will  be  solved,  every 
wrong  that  harasses  the  world  will  be  remedied,  every  sorrow  that  bows 
the  world  down  will  be  removed.  It  is  the  cause  of  the  world,  but  it  is 
even  more  the  cause  of  our  Lord  and  Saviour  Jesus  Christ,  that  young 
man  ever  young  though  the  Ancient  of  Days,  who  set  the  child  in  the 
midst,  and  made  child-nature  the  passport  into  His  Kingdom.  In  His 
name  and  in  His  spirit  let  us  study  this  matter.  Let  us  seek  His  ideals 
and  strive  to  embody  them.  Let  us  be  taught  of  Him,  that  we  may  teach 
His  children.  And  let  us  never  be  satisfied  till  in  their  expanding  aims, 
till  in  their  growing  powers,  till  in  their  splendid  zeal  and  shining  hopes, 
all  His  youth  are  His. 

Discussion 

REV.  HARRIE  R.  CHAMBERLIN , 

ASSOCIATE    PASTOR,    LAKE    AVENUE    BAPTIST    CHURCH,    ROCHESTER,    N.    Y. 

So  many  organizations  have  come  to  speedy  extinction  because  of 
the  activity  in  them  of  what  we  might  call  the  beavers.  The  beaver, 
you  know,  has  a  mania  for  building  dams.  Wherever  you  put  him  he 
immediately  goes  about  that  single  enterprise.  In  the  same  way  there 
have  been  many  organizations  of  great  promise  whose  leaders  have 
dammed  up  at  the  start  all  their  possibilities  of  adaptation  to  different 
conditions.  The  carefully  imposed  program  and  polity  have  really 
been  their  ruin.  Even  the  life  of  the  Church  has  sometimes  been  chilled 
by  the  grasp  of  the  dead  hand  of  its  own  past.  As  Dr.  Theodore  Munger 
once  said,  "A  stationary  church  in  a  moving  world  means  fatality  for 
both." 

The  need  of  constant  adaptation,  the  fact  that  only  a  growing  organi- 
zation can  keep  pace  with  a  growing  world,  must  be  remembered  by 
every  wise  pastor.  I  believe  the  best  way  to  meet  the  problem  of  the 
"age-limit  of  the  society"  in  a  church  of  any  size  is  to  make  a  new 
society  of  each  succeeding  social  group.     The  pastor  will  study  the 


THE  IDEAL  YOUNG  PEOPLE'S  SOCIETY  255 

capacities  and  needs  of  each  group  of  boys  and  girls  as  they  come  to 
high  school  age  and  carefully  adapt  to  it  a  new  organization.  At  first 
he  will  keep  a  firm  hand  upon  its  activities,  gradually  he  will  train  its 
leaders,  and  then  wisely  letting  it  grow  out  of  his  direct  control  will  begin 
again  with  the  younger  boys  and  girls. 

There  is  the  problem  of  the  definite  place  of  the  society  in  a  well- 
rounded  conception  of  the  work  of  the  Church.  The  Christian  Church 
has  a  threefold  life,  and  into  every  part  the  young  Christian  is  to  enter. 
He  must  be  brought  to  share  the  worship  of  the  Church.  The  young 
Christian  must  also  be  brought  to  share  in  the  great  intellectual  and 
moral  heritage  of  the  Church.  This  is  the  purpose  of  the  Sunday  school, 
to  make  the  Bible,  our  treasury  of  truth  and  inspiration,  the  personal 
possession  of  each  member.  Third,  he  must  be  trained  to  share  actively 
in  the  enterprise  of  the  Church.  As  a  training-school  for  Christian 
workers,  the  West  Point  of  the  Church,  the  young  people's  society  finds 
its  place  and  object. 

We  may  note  also  that  in  the  Uniform  Series  of  Topics  only  two 
forms  of  the  larger  work  of  the  Church  (missions  and  temperance),  have 
yet  gained  a  sure  place.  All  of  these  things  on  which  emphasis  has  thus 
been  laid  are  of  great  importance,  but  they  fall  into  place  and  are  seen 
in  their  true  significance  only  when  they  are  included  as  parts  of  the 
whole  enterprise,  the  bringing  in  of  the  Kingdom  of  God. 

When  we  keep  this  definite  object  of  our  young  people's  society 
clearly  before  us  the  meaning  of  work  there  becomes  plain.  The  first 
thing  in  which  the  young  Christian  must  be  trained  is  witness  bearing. 
This  is  almost  fundamental  in  the  growth  of  the  personal  Christian  life 
and  is  the  first  essential  to  the  spread  of  the  Gospel  throughout  the  world. 

Next  to  this  is  the  opportunity  afforded  by  the  young  people's  meeting 
for  the  frank  discussion  of  problems  of  the  personal  life.  Many  such 
problems  are  deeply  serious  for  the  young  Christian,  and  in  helping  to 
their  solution  the  pastor  can  be  of  the  truest  help.  Through  the  varied 
activities  of  the  "committees"  is  given  ample  training  in  sympathetic 
ministries  and  what  we  may  call  the  housekeeping  of  modern  church  life. 
Last,  the  young  people's  society  is  the  natural  place  for  the  young 
Christian  to  be  trained  to  comprehend  and  to  find  a  place  in  the  larger 
task  that  has  been  set  the  church  of  Christ  —  the  work  of  the  world-wide 
redemption  of  human  life. 

A  course  of  study  for  young  people's  societies  covering,  like  courses 
of  Sunday-school  lessons,  a  period  of  years  and  presenting  in  some 
adequate  way  the  great  business  of  the  Church  in  the  world  would  meet 
a  real  need.     Such  a  course  should  have  a  historical  section  to  present 


256  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

the  part  Christianity  has  already  played  in  the  moral  progress  of  the 
world.  Then  it  would  present  the  great  subject  of  missions  and  the 
spread  of  the  Church  throughout  all  lands.  Growing  out  of  this  would 
come  a  study  of  the  need  and  possibilities  of  that  object  for  which  both 
foreign  missions  and  Christian  Endeavor  have  alreadydo  ne  so  much 
the  re-establishment  of  Christian  unity.  And,  last,  it  would  give  each 
young  Christian  some  conception  of  that  tremendous  task  towards  which 
the  most  thoughtful  minds  of  our  day  are  almost  all  turned,  the  applica- 
tion of  the  spirit  of  Christ  to  the  institutions  of  civilized  society.  In  a 
time  when  the  civilized  world  is  attacking  as  never  before  the  evils  of 
war  between  nations,  of  drink,  of  contrasted  poverty  and  wealth,  of 
industrial  injustice  and  commercial  dishonesty,  every  Christian  should 
be  given  some  insight  into  the  Christian  remedy  for  them.  I  believe  that 
with  its  world-wide  prestige  the  United  Society  of  Christian  Endeavor 
could  wisely  make  a  beginning  along  these  lines  of  practical  Christian 
education.  

EMMA  A.  ROBINSON 

SECRETARY   OF   THE   JUNIOR    EPWORTH   LEAGUE,    CHICAGO,    ILL. 

The  ideal  young  people's  society  must  be  a  religious  organization. 
Just  what  does  the  term  religious  organization  imply  ?  An  organization 
for  spiritual  development  and  growth  in  Christian  life  and  activity. 

The  conditions  of  growth  are  three-fold:  normal  development 
demands  atmosphere,  exercise,  and  nourishment.  The  first  of  these 
requirements  has  been  ably  emphasized.  The  exercise  must  come 
through  self-expression ;  the  expression  in  words,  actions,  and  life ;  the 
life  being  the  highest  and  most  potent  form  of  self-expression.  But 
self-expression  to  become  a  factor  in  the  development  of  character  must 
be  free ;  to  give  strength  it  must  be  spontaneous,  not  forced  or  compul- 
sory. 

Too  much  cannot  be  said  of  the  importance  of  self-expression  in  the 
development  of  religious  character ;  but  for  a  symmetrical,  stable  growth, 
education  is  absolutely  necessary,  and  this  education  must  come  prima- 
rily through  the  study  of  God's  word. 

The  so-called  devotional  study  of  the  Bible  has  its  place,  but  the 
stalwart  Christian,  the  one  who  cannot  be  swayed  by  circumstance  or 
environment,  is  the  one  who  is  fed  and  nourished  by  a  systematic  study 
of  the  Bible  as  a  whole.  Such  a  study  grounds  faith,  broadens  ideals, 
and  makes  devotion  a  looking-out  rather  than  an  introspective  service. 
The  giant  Christians  to-day  are  the  Bible-study  Christians. 

Life  is  many-sided;  it  is  a  complex  whole.  The  over-development 
of  any  one  side  produces  an  abnormality  that  is  not  wholesome. 


THE  IDEAL  YOUNG  PEOPLE'S  SOCIETY  257 

Young  people  are  naturally  social;  naturally  intellectual,  and  that 
organization  which  fails  to  recognize  life  in  its  completeness  can  never 
be  an  ideal  organization.  Life  is  one ;  there  can  be  no  wall  of  separation 
between  the  religious  and  social  life.  The  social  life  is  part  of  the 
religious  life,  and  the  normal  religious  life  touches  the  social  at  every 
point. 

Not  because  they  envy  the  world  its  power,  but  because  they  realize 
that  power  to  be  God  given,  should  the  Church  refuse  to  relegate  to  the 
world  this  most  important  element  of  young  life.  The  social  instinct  is 
one  of  the  most  powerful  factors  with  }'Oung  people,  and  can  never  be 
given  a  subordinate  place.  The  ideal  young  people's  society  must  not 
oiJy  believe  in  literature,  in  athletics,  in  social  organizations;  it  must 
be  in  them. 

The  ideal  society  may  open  reading-rooms  and  libraries;  conduct 
concerts  and  entertainments,  but  it  must  do  this  not  as  "a  part 
of  its  mission  for  the  young  people  of  the  neighborhood,"  but  as  a  part 
of  itself,  and  with  the  young  people :  not  as  subordinate  to  religion,  but 
as  an  integral  part  of  it.  The  ideal  young  people's  society,  then,  to  be 
religious  must  be  self-expressive,  educational,  and  social. 

Second :  It  must  be  a  young  people's  societ}'.  The  realizing  of  this 
ideal,  however,  depends  not  on  its  being  a  denominational  society  or  an 
interdenominational  society,  but  rather  upon  having  its  membership 
composed  of  young  people. 

The  ideal  society  will  realize  that  the  work  of  reclaiming  is  not  its 
first  mission ;  that  to  keep  its  ranks  filled  with  the  developing  young  life 
of  the  Church,  it  must  take  the  bo}s and  girls  as  they  leave  the primar)' 
department  of  the  Sunday  school,  hold  them  within  the  Church  and  for 
Christ,  not  push  them  outside  to  be  sought  after  and  brought  back 
during  the  stormy  years  of  adolescence,  and  until  they  have  been  led  to 
a  definite  decision  for  Christ,  train  and  prepare  them  for  membership 
in  the  Senior  Societ)^  and  in  the  church,  ever  holding  this  before  them  as 
the  goal  toward  which  they  are  striving. 

Third:  The  ideal  society  must  have  an  ideal  church.  The  work 
of  the  ideal  society  must  be  so  interlaced  with  the  work  of  the  church 
that  their  interests  shall  be  one  and  that  members  shall  pass  from  the 
one  to  tlie  other  with  scarcely  a  recognition  of  a  difference.  The  work 
attempted  in  the  young  people's  society  will  not  be  for  that  society,  but 
for  and  with  the  church. 

The  church  must  be  endeavorized;  the  ideal  young  people's  society  is 
neither  an  undenominational  society,  nor  a  denominational  society ;  it  is 
not  dependent  on  name  or  church,  but  is  that  organization  which  holds 


258  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

the  boys  and  girls  through  the  restless,  uncertain  period  of  youth ;  trains 
them  in  Bible  study  and  Christian  activity  so  that  they  pass  naturally 
into  the  Senior  Society;  that  helps  young  people  to  realize  and  develop 
the  possibilities  God  has  placed  within  them  in  their  own  spiritual  life 
and  in  their  relationship  to  God's  world. 

Representing  one  of  the  large  denominational  organizations  of  the 
world,  I  would  scarcely  be  loyal  to  my  convictions,  in  view  of  the  paper 
presented,  were  I  to  close  without  saying  to  you  that  the  many  superior- 
ities claimed  for  the  Christian  Endeavor  Society,  may,  with  equal  justice 
be  claimed  for  the  denominational  societies.  What  that  organization 
has  accomplished,  they  have  accomplished,  and  have  added  to  this 
accomplishment  very  many  things  which  can  come  only  through  a 
more  compact  organization,  having  at  its  head,  not  one,  but  a  number 
who  are  giving  heart  and  life  to  this  work,  not  as  bosses,  but  as  advisors 
and  counselors. 


THE  INSTITUTIONAL  CHURCH  AND  THE  PUBLIC 
LIBRARY 

ANDREW  KEOGH,  M.  A. 

REFERENCE   LIBRARIAN,    YALE   UNIVERSITY 

One  of  the  most  important  functions  of  the  Church  is  that  of  educa- 
tion. Education  in  rehgion  and  moraHty  is,  of  course,  its  special  field, 
but  moral  and  intellectual  training  should  go  hand  in  hand.  Immor- 
ality, says  President  Eliot,  is  but  unintelligence ;  for  only  perfect  right- 
eousness is  consistent  with  perfect  intelligence.  The  general  educational 
function  of  the  Church  has  always  been  recognized ;  indeed,  until  the 
Reformation,  the  Church  was  almost  the  sole  means  of  acquiring  any 
education  whatever.  With  the  spread  of  Protestantism  and  the  growth 
of  democracy,  the  teaching  function  of  the  Church  has  been  more 
and  more  restricted,  until  in  our  own  day  and  country  it  is  prac- 
tically abandoned.  The  Church  still  maintains  the  teaching  of  religion, 
but  this  teaching  is  apart  from  the  general  educational  current  of  the 
time  and  the  teaching  force  is  not  usually  so  well  trained  as  secular 
teachers.  It  is  obvious  that  lack  of  pedagogical  knowledge  and  skill 
is  detrimental  to  the  cause  of  religion,  and  that  the  confidence  and 
respect  of  an  educated  community  can  onh-  be  retained  by  applying  to 
the  special  needs  of  the  Church  the  methods  of  work  accepted  by  edu- 
cators in  general. 

There  is  no  aspect  of  its  work  in  which  the  Church  is  so  clearly  out 
of  joint  with  the  age  as  in  the  supervision  of  the  reading  of  its  members. 
Instead  of  hoarding  and  copying  and  studying  books  as  it  did  in  the 
Middle  Ages,  the  Church  is  now  absurdly  behind  the  public  library 
and  the  public  school  in  its  appreciation  of  the  use  of  books.  This  has 
two  serious  results.  There  is  no  longer  a  realization  that  every  book 
read  has  some  effect  on  the  formation  of  ideals  and  the  moulding  of 
character;  and  the  instruction  and  discipline  of  the  Church  suffer  by 
contrast  with  the  modern  methods  employed  in  the  library  and  in  the 
school.  The  Church  should  carry  on  its  teaching  with  the  most  skillful 
teachers,  with  the  use  of  the  best  books,  and  with  an  enthusiasm  for 
encouraging  reading  that  will  civilize  and  humanize. 

The  modern  Church  carries  on  much  of  its  work  through  the  machin- 
ery of  societies  and  guilds  and  it  should  get  this  institutional  work  into 
direct  relation  with  the  public  libraries  that  so  largely  influence  the 
reading  of  our  communities.     This  relation  can  be  effected  (i)  by  co-op- 

259 


26o  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

crating  with  the  library  and  its  work,  and  (2)  by  adopting  library 
methods  in  the  Church  itself. 

The  Church  can  co-operate  with  the  public  library  in  many  ways. 
It  can  arrange  to  have  a  clergyman  or  other  active  church  worker  on 
the  public  library  board ;  and  it  can  see  to  it  that  all  the  church  work- 
ers use  the  public  library.  The  minister  commonly  uses  the  public 
library,  but  other  church  workers  often  ignore  it.  It  will  usually  be 
found  that  from  the  Hbrary  side  co-operation  is  made  easy.  The 
public  library  is  usually  willing  to  extend  to  church  workers  the  same 
privileges  that  are  accorded  to  public  school  teachers,  namely  the  draw- 
ing of  a  large  number  of  books  for  a  long  period.  The  books  so  drawn 
would,  of  course,  be  books  specially  suited  to  the  work  of  the  Church. 
Such  books  are  always  more  readily  bought  by  a  public  library  than 
equally  technical  books  in  medicine  or  law.  The  public  library  com- 
mittee is  also  quick  to  realize  its  responsibilities  to  the  organized  bodies 
of  its  community,  as  well  as  to  its  individual  citizens.  Where  a  public 
library  does  not  exist,  where  it  is  not  easily  accessible,  or  where  it  is 
very  poor,  there  is  some  social  justification  for  the  maintenance  of 
libraries  of  general  literature  in  the  churches ;  but  where  there  is  a  good 
public  library,  it  is  in  the  interests  of  economy  and  efficiency  to  make 
the  public  library  the  depository  of  the  secular  books  owned  by  the 
churches.  The  public  library  is  open  for  a  large  number  of  hours 
daily ;  it  is  not  so  Hmited  in  size  or  money  as  the  church  library ;  and 
it  is  administered  by  trained  librarians.  If  a  church  finds  it  necessary 
to  have  secular  books  it  should  obtain  them  by  co-operation  and  not  by 
competition  with  the  public  library.  This  can  easily  be  done  by 
making  a  church  a  deposit  station  where  some  fifty  or  a  hundred  vol- 
umes, carefully  selected  by  the  librarian  and  some  church  officer,  are 
kept  for  a  time  and  then  replaced.  A  useful  supplement  to  such  a  de- 
posit would  be  to  make  the  church  a  delivery  station  for  regular  deliveries 
and  collections  of  books.  Traveling  libraries  and  delivery  stations 
have  proved  themselves  so  useful  in  schools,  clubs,  hospitals,  and  factories 
as  to  leave  no  doubt  of  their  success  in  our  churches. 

The  Church  should  further  co-operate  with  the  public  Hbrary  in 
efforts  to  extend  the  benefits  of  literature.  Many  movements  for 
library  extension  are  handicapped  by  a  lack  of  workers,  and  the  public 
library  is  justified  in  looking  to  the  Church  for  help  in  this  work.  The 
establishment  of  home  libraries  in  tenement  districts,  for  example,  has 
depended  for  success  upon  charity  organizations,  societies,  and  women's 
clubs  rather  than  upon  the  churches.  The  aim  of  the  home  library  is 
to  broaden  and  sweeten  the  lives  of  the  poor  and  to  give  them  wholesome 


THE  INSTITUTIONAL  CHURCH  AND  PUBLIC  LIBRARY     261 

ambitions,  and  f(n-  its  success  it  needs  sympathetic,  intelligent,  and 
cheerful  visitors. 

Take  again  the  question  of  the  blind.  Half  a  hundred  public 
libraries  in  this  country  have  departments  for  the  blind,  and  since  the 
free  mailing  concession,  many  libraries  are  willing  to  lend  their  books  to 
the  blind  in  communities  other  than  their  own.  Here  again  the  public 
library  needs  volunteers  to  teach  the  blind  how  to  read,  to  make  out 
lists  of  books,  to  guide  the  blind  to  tlie  library  or  place  the  books  in  their 
hands,  and  to  read  aloud  to  them.  The  public  library  needs  help 
again  with  the  foreign  population.  Such  churches  as  work  among 
foreigners  should  consider  it  a  duty  to  interest  their  people  in  the  foreign 
booLs  in  the  public  library,  showing  them  how  to  get  books  in  their 
own  tongue  dealing  with  the  old  countries,  with  their  new  life  and  rela- 
tions, and  with  American  history,  biography,  and  civics. 

The  Church  should  not  only  co-operate  with  the  public  library, 
but,  like  the  public  school,  it  should  adopt  library  methods  in  its  own 
work.  It  should  give  up  the  practice  of  limiting  its  library  time  of  open- 
ing to  a  few  minutes  in  the  week.  It  should  not  limit  its  work  to  chil- 
dren, but  should  provide  for  every  other  department.  The  mothers' 
club  should  have  a  collection  of  books  dealing  with  the  education  of 
children,  and  the  men's  club  books  in  social  ethics  and  similar  living 
issues.  The  Church  should  have  a  reference  library  containing  the 
books  that  must  always  be  at  hand  for  immediate  use,  such  as  bibles, 
atlases,  dictionaries,  and  concordances.  The  reference  collection 
might  very  well  include  illustrative  material  such  as  photographs,  wall 
pictures,  casts,  models,  and  lantern  slides.  It  was  the  reference  aspect 
of  the  library  that  Emerson  had  in  mind  when  he  said,  "If  you  have 
the  most  fleeting  interest  in  anything  w-hatever,  you  are  grieving  the 
Holy  Spirit  if  you  do  not  run  to  the  library  w  ith  all  possible  speed  to 
feed  that  interest  before  it  cools."  There  should  be,  too,  a  teachers' 
professional  library  of  the  best  booLs  on  teaching  methods ;  material  for 
telling  stories  and  presenting  lessons;  tiles  of  Sunday-school  journals; 
and  annual  reports  (local,  national,  and  denominational),  of  Sunday 
schools,  clubs  and  other  church  activities.  Much  of  the  material  for 
the  reference  and  teachers'  collections  could  doubtless  be  borrowed  from 
the  public  library.  Federations  of  neighboring  churches  or  denomina- 
tional centers  might  supervise  work  along  these  lines.  Neighborhood 
and  denominational  unions  might  also  provide  for  the  exchange  of 
libraries;  for  the  maintenance  of  a  common  fully  equipped  reference 
library ;  and  for  the  supplying  of  such  doctrinal  and  controversial  books 
as  could  not  well  be  asked  of  the  public  library. 


262  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

The  Church  should  also  adopt  library  methods  of  inducing  reading 
and  of  improving  its  standard.  The  aim  of  the  teacher  of  religion  is  to 
create  an  interest  in  things  religious,  and  this  interest  can  often  be  devel- 
oped and  made  permanent  by  the  right  use  of  books.  By  starting  with 
the  actual  interests  of  the  Church  or  club  member ;  by  eschewing  goody- 
goody  books  that  weaken  character,  and  selecting  those  that  strengthen 
it;  by  reading  a  portion  of  some  interesting  book,  talking  about  it, 
getting  others  to  talk  about  it,  and  then  suggesting  other  books  in  con- 
nection with  it ;  by  assigning  books  to  be  reported  on  at  the  next  meeting ; 
by  these  and  similar  methods  it  will  be  possible  to  induce  reading  and  to 
create  an  interest  in  particular  books  or  in  particular  classes  of  books. 

Another  library  idea  that  should  be  more  widely  adopted  is  the 
preparation  of  reading  lists  for  all  kinds  of  purposes.  Every  church 
should  have,  to  begin  with,  a  list  of  all  the  books  in  its  library ;  not  a 
mere  catalogue,  but  an  annotated  list  giving  the  scope,  purpose,  and 
method  of  each  book.  There  should  also  be,  in  the  poorer  churches  at 
least,  a  list  of  all  the  books  in  the  public  library  bearing  on  the  work 
of  the  Church,  annotated,  and  kept  up  to  date  by  regular  weekly  bulle- 
tins. The  Church  should  own  a  list  of  lantern  slides  locally  available. 
Each  assignment  for  study  should  carry  with  it,  as  a  matter  of  course,  a 
select  list  of  references  to  the  topic.  Every  church  festival  should  have 
its  permanent  list,  revised  yearly.  The  announcement  of  a  debate  or 
lecture  should  be  accompanied  by  a  reading  list  on  the  subject,  showing 
where  the  books  may  be  obtained.  It  might  be  possible  to  print  these 
lists  in  the  programs  or  papers,  that  are  so  commonly  issued  in  connec- 
tion with  our  modern  churches ;  some  of  them  might  be  printed  on  the 
announcement  or  ticket  of  a  lecture;  others  have  their  cost  defrayed  by 
allowing  an  advertisement  or  two  from  a  local  merchant.  If  they  cannot 
be  printed,  they  should  be  mimeographed,  for  their  best  service  comes 
from  wide  distribution.  The  scope  of  such  lists  will,  of  course,  vary 
with  the  particular  circumstances,  but  in  general,  they  should  be  selective 
rather  than  inclusive,  so  as  to  prevent  waste  of  time  and  energy.  A 
lecturer  will  usually  be  found  very  willing  to  indicate  the  most  important 
or  most  suitable  books  on  his  subject.  It  should  always  be  borne  in 
mind  that  public  libraries  have  done  a  large  amount  of  work  in  this 
direction,  and  that  a  good  way  to  prepare  such  lists  is  to  let  the  public 
library  do  it. 

Such  library  work  as  I  have  outlined  would  be  impossible  of  realiza- 
tion in  many  churches  because  there  is  no  one  competent  to  do  it 
properly.  Many  churches  have  so-called  librarians,  but  the  function 
of  these  librarians  is  commonly  to  distribute  and  collect  hymn  books, 


THE  INSTITUTIONAL  CHURCH  AND  PUBLIC  LIBRARY     26.3 

prayer  books,  music  and  the  like,  and,  at  the  best,  to  keep  a  record  of  the 
issue  and  return  of  books.  But  there  should  be  in  every  church  a  real 
librarian  whose  duty  it  would  be  to  administer  the  library  resources  of 
the  Church  to  the  best  advantage.  If  it  is  a  good  thing  to  have  a  staff 
of  trained  Sunday-school  teachers,  paid  for  their  work,  it  is  equally  good 
to  have  a  trained  librarian.  The  day  will  probably  come  when  the 
public  library  will  supply  the  librarian  as  well  as  the  books  and  reading 
lists.  But  whether  for  pay  or  from  the  moving  of  the  Spirit,  the  librarian 
should  have  as  much  training  as  possible  in  library  methods.  He 
should  be  able  to  select  books  carefully  instead  of  allowing  the  church's 
library  to  grow  in  a  haphazard  way;  should  build  up  the  library  by 
asking  for  specific  books  in  the  church  program  or  through  the  pulpit; 
should  have  knowledge  and  courage  enough  to  reject  as  well  as  to  select 
books ;  should  know  thoroughly  the  local  public  library  and  co-operate 
cordially  with  it ;  should  prepare  and  keep  properly  the  catalogues  and 
reading  lists  above  mentioned ;  should  see  that  the  books  are  properly 
housed  in  a  permanent  and  accessible  place,  instead  of  being  shut  up  in 
a  dark  closet ;  should  open  the  librarv'  during  the  week  for  the  purpose 
of  helping  readers  by  personal  advice  and  selection ;  should  train  others 
in  the  quick  and  easy  use  of  reference  books.  He  must  be  a  student  of 
human  nature  and  must  know-  his  readers  individually,  so  as  best  to 
minister  to  their  wants;  he  must  have  a  thorough  knowledge  of  the 
contents  of  the  books  available,  that  those  best  adapted  to  the  individual 
need  may  be  chosen;  he  must  have  a  wide  range  of  interests,  for  the 
modern  institutional  church  deals  with  every  phase  of  thought  and 
endeavor.  The  help  of  such  a  trained  librarian  would  be  of  the  greatest 
possible  service  in  the  work  of  the  Church,  for  the  aim  of  the  librarian 
is  also  the  aim  of  the  Church  as  a  whole :  to  lead  people  to  love  and  be 
interested  in  the  things  that  are  most  worthy  of  interest,  and  to  quicken 
and  inspire  the  emotional  and  intellectual  life. 


THE    SUNDAY-SCHOOL  LIBRARY  AND   THE   PUBLIC 

LIBRARY 

MRS.  ALICE  PELOUBET  NORTON,  A.  M. 

ASSISTANT   PROFESSOR,    THE   UNIVERSITY  OF   CHICAGO,    CHICAGO,   ILLINOIS 

It  is  hardly  necessary  to  emphasize  the  value  of  the  library  as  a 
factor  in  education,  be  it  religious  or  otherwise,  (if  real  education  is  ever 
anything  but  religious).  The  teacher  must  call  in  the  aid  of  books,  not 
only  to  re-enforce  his  precept,  but  often  to  supplant  the  precept.  He 
depends  more  and  more  upon  the  library  for  aid  in  the  formation  of 
character  as  well  as  for  supplementing  the  knowledge  and  experience 
gained  in  the  class-room. 

Certainly  no  lesson  given  in  the  half  hour  a  week  alloted  to  Sunday- 
school  instruction  can  wholly  take  the  place,  in  forming  the  ideals  of  the 
child,  of  the  book  whose  living  characters  are  his  real  companions. 
Books  there  must  be  for  companionship,  for  guidance,  for  inspiration, 
for  knowledge ;  and  in  most  cases  some  library  outside  the  home  must 
supply  most  of  these. 

Whether  the  church  itself  should  furnish  this  library  is  quite  another 
question.  In  the  old  days  it  was  answered  in  the  afl&rmative,  but  the 
books  were  limited  to  so-called  religious  books,  frequently  those  that  had 
a  moral  tacked  on  the  end,  or  moral  precepts  interspersed.  The  child 
who  read  them  usually  skipped  the  moral  and  read  the  story,  but  his 
elders  apparently  remained  in  blissful  ignorance  of  the  fact. 

I  do  not  mean  to  imply  that  all  the  books  in  the  older  type  of  Sunday- 
school  library  are  to  be  condemned  indiscriminately.  There  were  and 
are  many  libraries  where,  though  only  books  that  have  a  distinctly 
religious  character  are  included,  every  book  is  carefully  read,  and  ac- 
cepted only  when  it  fulfils  the  requirements  of  good  literature. 

In  the  more  progressive  churches  to-day  all  good  literature  is  con- 
sidered worthy  of  a  place  in  the  library.  Standard  authors  are  included, 
books  of  travel,  biographies,  and  history.  The  children's  reading  list 
of  a  public  library  is  sometimes  used  as  a  guide,  and  the  number  of  such 
books  is  only  limited  by  the  space  and  money  available. 

This  change  of  attitude  has  brought  entirely  new  problems  into  the 
library  situation.  Why  should  the  church  provide  books  to  which  the 
children  have  access  in  the  public  library,  at  school,  and  often  at  home? 
Is  not  this  a  wasteful  duplication  of  equipment?  Has  the  Sunday- 
school  library  any  longer  cause  for  being? 

264 


THE  SUNDAY-SCHOOL  LIBRARY  AND  PUBLIC  LIBRARY    265 

I  think  we  shall  all  be  willing  to  acknowledge  that  a  duplication  of 
equipment  is  not  desirable,  but  there  may  be  more  question  as  to  what 
constitutes  duplication.  Does  the  Sunday-school  library  reach  children 
not  reached  by  the  public  library  ?  Is  it  possible  through  the  Sunday- 
school  library  to  offer  to  the  children  a  more  carefully  selected,  though 
smaller,  Hst  of  books,  than  is  possible  in  the  public  library?  Is  the 
Sunday  school  better  able  to  accomplish  its  purpose  and  hold  its  pupils, 
by  itself  providing  books? 

It  is  a  pleasant  fiction  that  in  these  days  of  enlightenment  every  one 
has  easy  access  to  a  public  library.  Perhaps  it  is  a  fiction  into  which  the 
librarian  is  especially  liable  to  fall.  In  the  city  a  visit  to  the  library 
involves  a  long  walk  or  street-car  ride.  In  the  country  even  where  good 
libraries  exist  the  diflSculty  is  evidently  much  greater.  On  the  other 
hand  the  small  town  often  furnishes  the  most  accessible  library, 
and  the  most  usable  one  for  everyday  folk.  Under  these  conditions  any 
agency  that  will  furnish  good  reading  easily  accessible  is  of  value,  and 
for  the  church-going  community  what  easier  than  a  library  in  the  church, 
so  that  books  may  be  taken  out  and  exchanged  at  a  minimum  of  effort, 
and  without  the  need  of  a  special  trip. 

Again,  with  all  the  interest  in  the  development  of  the  children's  room 
in  the  library,  with  its  children's  librarian,  it  is  as  yet  only  a  small  fraction 
of  the  community  that  has  these.  Without  them  the  range  of  books  in 
the  library  is  too  great  for  the  child,  who  without  experience  tries  to 
select  his  own  literature.  He  cannot  always  command  the  aid  of  the 
librarian  and  does  not  always  wish  it. 

Where  the  public  library  is  easily  accessible  with  a  good  children's 
department  and  a  children's  librarian,  it  would  seem  unnecessary  to 
say  the  least,  and  probably  wasteful,  for  the  Sunday  school  to  supply 
general  reading,  except  perhaps  for  very  young  children,  who  can  not 
take  books  from  the  public  library,  and  many  of  whom  have  no  super- 
vision whatever  of  their  reading  at  home. 

In  one  of  Chicago's  suburbs,  where  the  library  has  a  particularly 
strong  children's  department,  the  churches  have  abandoned  the  Sunday- 
school  library. 

Where  these  most  favorable  conditions  do  not  prevail,  and  yet  library 
facilities  are  such  that  the  Sunday-school  library  has  no  assured  place, 
and  supplies  only  a  limited  demand,  a  combination  with  the  public  library 
has  been  suggested,  and  is  in  many  places  carried  out.  The  arrange- 
ment may  be  that  the  public  library  loans  books  for  a  definite  period  to 
the  Sunday-school  library,  exchanging  them  at  such  intervals  as  are 
desired,  or  that  the  Sunday-school  library  be  made  more  or  less  formally 


266  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

a  sub-station  of  the  public  library.  I  have  written  to  a  number  of  libra- 
rians asking  whether  in  their  opinion  the  Sunday  school  should  maintain 
a  separate  library ;  whether  it  is  practicable  to  loan  books  to  the  Sunday 
school  from  the  public  library,  or  to  make  the  Sunday  school  a  sub- 
station ;  and  what  are  the  difficulties  in  the  way  of  such  a  combination 
from  the  standpoint  of  the  public  library. 

I  can  do  no  better  than  to  quote  some  of  the  answers  I  have  received. 

From  Somerville,  Mass.,  came  the  following  reply: 

"The  function  of  the  Sunday-school  library,  it  seems  to  me,  does  not 
differ  greatly  from  the  function  of  the  public  library.  It  of  course  is 
much  more  limited  in  the  range  of  books  it  handles,  but  its  object  with 
the  books  at  its  disposal,  is  the  same  as  the  object  of  the  public  library, 
to  circulate  as  many  books  as  possible  among  its  readers.  It  seems  to 
me  it  is  not  the  function  of  the  Sunday-school  library  to  confine  itself  to 
strictly  religious,  ecclesiastical,  or  even  moral  books,  but  its  aim  should 
be  to  circulate  helpful,  encouraging,  and  inspiring  books,  books  that  are 
real  literature. 

"  We  find  that  it  is  entirely  practicable  and  profitable  for  the  public 
library  to  loan  books  for  the  use  of  the  Sunday-school  library.  Our 
books  are  loaned  in  precisely  the  same  way  they  are  loaned  to  the  public 
schools.  Fifteen  Sunday  schools  in  this  city  have  taken  our  books. 
On  the  whole  the  plan  works  with  excellent  success.  We  permit  each 
Sunday  school  to  select  one  hundred  books  from  the  total  library  collec- 
tion and  keep  these  books  as  long  as  may  be  desired  up  to  the  beginning 
of  the  summer  vacation.  I  think  the  practice  of  taking  out  these  books 
from  the  public  library  will  eventually  become  general  in  this  city,  at 
least  as  far  as  the  Protestant  Sunday  schools  are  concerned. 

"It  seems  to  me  that  the  Sunday  schools  can  help  the  library  very 
much  by  becoming  sub-stations,  in  a  way.  It  is  rather  an  expensive 
business  to  establish  sub-stations  and  agencies ;  but  the  Sunday  schools 
can  be  used  as  such  without  any  cost  to  the  library  and  with  great  benefit 
to  the  Sunday  school. 

"  The  only  difficulty  in  co-operating  with  the  Sunday  schools  consists 
in  the  liability  of  all  the  Sunday  schools  selecting  about  the  same  line  of 
books.  This  necessitates  the  purchasing  of  a  good  many  duplicates. 
But  I  find  if  a  good  book  is  universally  demanded  it  is  the  right  thing  to 
duplicate  it  very  generously." 

The  librarian  from  Newark,  N.  J.,  writes: 

"  The  Sunday-school  library  can  now  be  a  sub-station  for  the  public 
library,  and  in  some  cases  can  add  a  few  books  of  use  to  its  own  students 
in  the  church's  own  particular  line. 


THE  SUNDAY-SCHOOL  LIBRARY  AND  PUBLIC  LIBRARY      267 

"I  have  tried  furnishing  books  for  the  Sunday-school  libraries,  in 
most  cases  with  success.  There  are  no  difficulties  for  the  public  library ; 
though  some  may  say  the  public  library  is  giving  special  privileges  to 
denominations.  Few  Sunday-school  library  people  will  take  the  trouble 
to  run  a  sub-station  for  the  public  library  efficiently.  If  the\-  won't,  the 
attempt  to  have  one  is  useless.     If  they  do,  there  are  no  difficulties." 

One  of  our  large  city  libraries,  in  which  much  is  done  in  co-operation 
with  the  public  schools,  "avoids  carefully  having  any  relations  with  the 
Sunday-school  libraries.  It  seems  probable  that  a  public  institution 
would  be  criticized  if  it  undertook  to  aid  this  or  that  church  organiza- 
tion." 

The  St.  Louis  Library  gives  the  following  suggestions : 

"  As  our  experience  in  loaning  books  to  Sunday  schools  has  not  been 
very  satisfactory,  we  are  hardly  in  favor  of  this  plan.  We  trust  that 
you  will  bear  in  mind  while  reading  this,  that,  in  order  to  supply  the  call 
at  the  busy  season,  all  our  popular  books  must  be  at  the  library,  where 
they  receive  the  maximum  of  use. 

"First,  .  .  .  .With  the  growth  of  public  libraries,  there  has  sprung  up 
a  children's  literature,  which  now  receives  very  special  attention  in  library 
work.  Some  of  our  larger  Sunday  schools  have  weeded  out  their  collec- 
tions, and  have  asked  our  assistance  in  making  up  lists  for  the  purchase 
of  new  books.  Thus  the  function  of  the  Sunday-school  librar}'  and  that 
of  the  public  library  are  the  same. 

"Second,  it  is  always  very  difficult  to  select  two  or  three  hundred 
books  and  to  find  among  these  books  something  interesting  or  instructive 
for  every  person  in  the  Sunday  school.  If  one  hundred  and  fift}-  pupils 
attend  and  each  pupil  has  a  library  card,  at  least  three  hundred  books 
will  be  needed  in  the  Sunday  school  in  order  to  allow  the  children  or 
young  people  some  latitude  in  the  choice  of  a  book.  This  means  that 
about  one  hundred  and  fifty  books  will  be  idle  all  the  time  and  during 
six  days  out  of  seven  will  be  behind  closed  doors.  This  is  a  very  expen- 
sive and  wasteful  way  of  keeping  library  books.  Any  child  in  a  large 
city  can  get  a  book  any  day  in  the  week  at  a  branch  library  or  at  a 
delivery  station,  and  in  a  small  town  where  the  distances  are  not  great 
he  can  go  to  the  main  library.  We  can  see  no  very  good  reason  for 
placing  public  library  books  in  Sunday  schools. 

"Third,  wc  have  maintained  for  several  years  a  sub-station  at  one  of 
our  large  Sunday  schools.  A  box  of  books  is  sent  every  week  to  the 
church,  and  a  library  assistant,  who  receives  two  dollars  every  Sunday, 
(paid  by  the  church)  issues  the  booLs.  As  far  as  the  library  is  concerned, 
the  plan  is  perfectly  satisfactory,  as  all  of  the  books  which  are  left  over 


268  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

each  Sunday  are  returned  to  the  library  on  the  following  Monday,  and 
the  box  is  not  sent  out  again  until  the  following  Saturday." 

The  chief  of  the  circulating  department  of  the  New  York  Library 
writes : 

"In  my  opinion  where  there  is  a  public  library  within  reach  of  a 
church  it  is  better  for  the  church  to  give  up  its  separate  Sunday-school 
library,  so  far  as  general  reading  is  concerned,  and  use  its  funds  to  pur- 
chase books  of  reference  especially  for  Sunday-school  teachers  and  older 
scholars.  I  have  urged  this  view  a  number  of  times,  but  I  cannot  say 
that  is  has  met  with  general  acceptance. 

"It  is  practicable  for  the  public  library  to  lend  books  in  bulk  to 
Sunday  schools.  We  have  been  doing  it  for  many  years,  although  the 
number  of  Sunday  schools  that  have  taken  advantage  of  our  offer  is  not 
large.  Our  last  report  shows  fifteen  Sunday  schools  borrowing  books 
from  us.  The  number  of  volumes  circulated  through  them  during  the 
year  varies  from  2338  down  to  25,  with  a  total  for  the  fifteen  of  9103. 

"  If  books  are  sent  in  bulk  to  Sunday  schools  to  be  distributed,  the 
Sunday  school  becomes  in  so  far  a  library  sub-station,  and  it  seems  to  me 
immaterial  whether  it  be  given  this  title  officially  or  not.  I  see  no 
objection  to  it,  however." 

Of  the  five  libraries  quoted  above,  only  one  considers  the  plan  of 
co-operation  impracticable.  The  others,  basing  their  opinion  upon 
experience,  are  heartily  in  favor  of  the  plan  of  co-operation,  though  the 
exact  form  this  takes  differs  in  different  places,  as  would  be  expected. 
Other  librarians  have  tried  similar  plans  and  found  them  effective. 

One  question  suggests  itself,  why  should  the  initiative  always  come 
from  the  public  library?  why  should  not  a  church,  or  several  churches 
combined,  propose  to  the  librarian  of  the  city  or  town  some  plan  of 
co-operation,  agreeing  to  pay  a  stated  sum  for  such  service? 

The  question  of  the  general  reading  to  be  furnished  by  the  Sunday 
school  is  then  an  individual  one,  and  must  be  decided  by  the  character 
and  needs  of  each  community.  In  some  cases  such  reading  should 
undoubtedly  be  furnished,  in  others  it  should  be  omitted,  and  in  many 
cases  it  can  be  done  economically  only  by  some  plan  of  co-operation 
with  existing  Hbraries. 

Whatever  may  be  done  in  this  respect  the  special  library  should 
always  have  its  place  in  the  Sunday  school.  As  every  department  in  a 
well  equipped  school  or  college  has  its  own  working  library  so  should  the 
Sunday  school  have  its  collection  of  books,  even  though  small,  for  its 
special  purposes,  and  this  should  be  added  to  from  time  to  time,  as  its 
resources  permit.     If  at  first  it  contains  no  more  than  a  Bible  dictionary 


THE  SUNDAY-SCHOOL  LIBRARY  AND  PUBLIC  LIBRARY     269 

and  an  atlas  it  will  be  worth  while,  provided  it  be  alive  and  grows.  This 
reference  library  should  contain  the  best  books  on  the  Bible,  especially 
those  most  useful  to  the  student ;  it  should  contain  missionary  books  and 
any  literature  pertaining  to  the  activities  of  the  church.  If  relieved 
from  the  necessity  of  furnishing  other  lines  of  reading,  most  schools  could 
afford  to  provide  generously  this  department  library. 

Nor  should  this  stop  with  books.  Maps,  charts,  pictures,  stereo- 
scope views,  slides,  models,  illustrative  material  that  can  be  used  in 
teaching  or  studying  the  lesson,  all  should  be  here. 

The  library  should  be  accessible  and  usable.  Charts,  maps,  and 
pictures  should  be  loaned  freely  for  class-room  use.  Reference  books  and 
commentaries  should  be  put  in  unlocked  cases  where  they  can  be  con- 
sulted easily  during  the  week  as  well  as  on  Sunday,  and  unless  the  library 
is  very  small,  it  should  be  possible  for  adults  to  borrow  them  for  home  use 
for  a  limited  time. 

I  know  of  one  such  library  placed  in  an  unlocked  book-case  in  the 
chapel,  where  anyone  desiring  to  take  a  book  home  simply  leaves  a  slip 
of  paper  with  his  name  in  place  of  the  book,  and  after  years  of  use  no 
book  has  been  lost.  In  another  place  the  library  provides  several  copies 
of  such  books  as  are  especially  needed  for  the  study  of  the  lessons  and 
loans  them  to  teachers  as  long  as  necessary. 

It  is  not  enough  however  to  have  reference  books  and  museum  mater- 
ial, maps,  and  slides  at  hand  and  accessible;  the  teachers  must  know 
they  are  there.  It  is  in  matters  like  this  that  our  church  work  is  likely 
to  be  behind  that  of  other  progressive  institutions. 

The  following  letter  sent  out  by  the  Newark  library  to  all  the  Sunday- 
school  superintendents  in  the  city  is  suggestive  as  to  methods  that  might 
be  used. 

"Dear  Sir: 

We  have  a  large  collection,  several  thousand,  of  valuable  and  interest- 
ing Bible  pictures  which  ought  to  interest  the  workers  in  your  Sunday 
school  and  be  of  use  in  class  work.  They  illustrate  all  the  important 
incidents,  characters,  and  scenes  of  the  Bible.  Will  you  put  this  informa- 
tion before  your  teachers  and  ask  for  suggestions  as  to  the  use  of  the 
same? 

1.  Do  you  use  pictures  in  the  class? 

2.  If  so,  have  ours  proved  of  value? 

3.  If  you  have  not  seen  them,  will  you  call  and  let  us  show  them  to 

you? 

Yours  truly, 

J.  C.  Dana,  Librarian." 


270  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

In  how  many  Sunday  schools  do  the  teachers,  to  say  nothing  of  the 
scholars,  know  what  the  library  contains  ?  By  letters  to  each  class  and 
teacher,  by  posted  lists  of  material,  by  announcements  from  the  super- 
intendent's desk,  the  contents  of  such  a  library  should  be  published. 
Wherever  a  normal  class  in  the  Sunday  school  exists,  part  of  the  training 
should  be  in  the  use  of  illustrative  material  and  of  the  reference  librarv. 


A  PLAN  OF  WORK  FOR  THE  LIBRARY  DEPARTMENT  OF 
THE  RELIGIOUS  EDUCATION  ASSOCIATION 
AZARIAH  S.  ROOT,  A.  M. 

LIBRARIAN,    OBERLIN   COLLEGE,    OBERLIN,    O. 

The  title  of  this  paper,  which  was  assigned  me  by  another,  is,  I  fear, 
a  very  ambitious  title  for  the  few  suggestions  that  I  have  in  mind.  It  has 
seemed  to  me,  as  I  have  glanced  through  the  proceedings  of  the  depart- 
ment for  earlier  years,  that  it  was  time  that  the  department  should  form 
some  definite  policy,  and  be  trying  to  do  some  definite  task.  The  value 
of  this  Association  ought  not  to  be  found  in  the  proceedings  which  it 
publishes,  or  in  such  great  gatherings  as  we  are  having  here,  but  rather 
in  the  quiet  organized  work  which  its  departments  shall  undertake.  I 
therefore  ask  you  to  consider,  in  an  informal  way,  with  me  this  afternoon 
for  a  little  while,  the  question  —  "What  can  this  department  do?" 

And  first  of  all,  why  should  there  be  a  department  of  libraries  in  this 
Association  ?  Clearly  because  the  library  is  one  of  the  great  educational 
forces  of  the  country,  and  because  the  aim  of  the  Religious  Education 
Association  is  to  unite  all  the  great  educational  forces  of  the  country,  in 
bringing  about  a  keener  interest  in  and  attention  to  religious  education. 
According  to  President  Harper,  in  an  address  at  the  first  meeting  of  the 
Association,  in  which  he  outlined  a  general  policy  for  the  Association, 
the  great  work  of  the  Religious  Education  Association  is  to  be  that  of 
co-operation  with  existing  agencies  rather  than  rivalry  of  them.  We 
may  then,  state  our  problem  in  this  way:  "What  can  the  Department 
of  Libraries  of  this  Association  do  to  co-operate  with  existing  library 
agencies?" 

A.  Co-operation  with  the  public  library.  No  one  can  doubt  that 
the  public  library  is  one  of  the  great  educational  forces  of  the  country, 
but  no  one  can  fail  to  see  that  when  it  undertakes  to  render  service  in  the 
matter  of  religious  education,  it  is  in  a  position  of  great  embarrassment. 
It  is  the  representative  of  all  the  people,  and  it  must,  therefore,  select 
those  books  which  are  likely  to  meet  the  wants  of  all  the  people.  With 
the  great  dividing  line  between  Protestant  and  Catholic,  and  with  the 
many  clefts  separating  the  various  sects  of  Protestantism  from  one 
another,  it  is  extremel}-  difficult  for  the  public  library  to  decide  to  what 
extent  it  shall  endeavor  to  help  in  the  matter  of  religious  education,  and 
what  books  will  be  suitable  to  its  limitations  and  its  constituency.  Here 
is  a  place  where  the  Religious  Education  Association  may  prove  of  ser- 

271 


272  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

vice.  This  Association  represents  all  religious  agencies  and  interests, 
and  while  perhaps  the  Catholic  forces  are  not  as  much  represented  in  it 
as  we  could  wish,  still  the  organization  so  far  represents  the  world  of 
Protestant  churches  that  it  is  in  a  position,  as  is  almost  no  other  organi- 
zation, to  do  something  effective  in  the  line  of  co-operation  with  the 
public  library. 

First,  this  department  might  set  on  foot  the  preparation  of  a  list  of 
books,  the  addition  of  which  would  put  the  public  library  in  a  position 
to  be  of  service  in  the  matter  of  religious  education.  Such  lists  should 
be  prepared  by  a  committee  representing  both  leaders  in  theological 
thought  and  practical  librarians,  the  co-operation  of  the  leaders  in 
religious  thought  being  necessary  to  secure  books  representative  and 
historically  correct  as  to  their  subject  matter,  and  of  librarians  because 
they,  far  more  than  such  religious  leaders,  can  telU  whether  a  book  is 
written  in  such  a  style,  and  presents  the  matter  in  such  a  way,  as  to 
really  be  readable  by  the  common  people.  Such  a  combination  of 
forces,  co-operating  together,  might  prepare  lists  which  the  public  library 
could  use.  Most  of  the  lists  which  have  come  under  my  observation, 
having  been  prepared  solely  by  theological  experts,  have  soared  entirely 
above  the  comprehension  of  the  average  user  of  the  public  library. 

Second,  every  public  Ubrary  must  feel,  in  some  degree,  the  pressure 
for  books  suitable  to  the  needs  of  some  of  the  Sunday-school  teachers. 
Particularly  is  this  pressure  felt  when,  after  a  year  or  eighteen  months 
study  in  the  New  Testament,  the  International  Lessons  suddenly  take 
up  the  Old  Testament.  The  Sunday  school,  it  is  admitted  on  all  hands, 
is  a  far  less  effective  agency  for  religious  education  than  it  ought  to  be, 
and  the  reason  for  this,  it  seems  to  be  also  .conceded,  is  primarily  in  the 
lack  of  preparation  on  the  part  of  the  teaching  force  of  the  Sunday  school. 
This  lack  of  preparation,  in  turn,  is  to  a  considerable  measure  due,  in 
many  schools,  to  a  lack  of  adequate  books  for  the  study  of  the  lesson. 
But  it  is  not  easy  for  the  ordinary  public  librarian,  especially  in  small 
libraries  where  not  more  than  $5.00  or  $10.00  can  be  devoted,  in  any  one 
year,  to  books  of  this  sort,  to  know  which  are  the  best  books  for  the 
average  Sunday-school  teacher.  The  reviews  of  such  books  in  the 
journals  are  either  by  those  trained  in  the  theological  schools,  whose 
standard  is  far  superior  to  that  of  the  average  Sunday-school  teacher,  or 
on  the  other  hand,  they  are  by  representative  Sunday-school  workers, 
who  often  have  a  stronger  appreciation  of  the  value  of  striking  illustra- 
tions than  of  the  theological  up-to-dateness  and  accuracy  of  the  book. 
Now  the  Department  of  Libraries  is  in  a  position  to  secure  the  co-opera- 
tion of  theological  experts,  of  practical  Sunday-school  workers,  and  of 


A  PLAN  OF  WORK  FOR  THE  LIBRARY  DEPARTMENT     273 

trained  librarians,  and  the  co-operation  of  these  forces  ought  to  result  in 
the  preparation  of  a  list  of  books  which  should  be  at  once  theologically 
satisfactory,  suitable  for  teaching,  and  thoroughly  readable  by  the 
average  Sunday-school  teacher.  I  suggest  these  two  lines  of  co-opera- 
tion with  the  public  library  as  immediately  practicable.  If,  as  the 
result  of  experience  in  these  two  lines,  some  progress  is  made,  other  lines 
of  work  will  naturally  suggest  themselves. 

B.  Co-operation  with  the  Sunday-school  library.  As  the  papers 
in  the  session  this  afternoon  have  disclosed,  the  Sunday-school  library 
problem  is  one  of  the  vital  problems  of  the  up-to-date  Sunday  school. 
Clearly  it  ought,  in  the  future,  to  have  much  more  of  the  reference 
element  than  it  has  hitherto  had ;  and  this  fact  suggests  as  the  first  point 
where  this  department  might  co-operate  with  the  Sunday-school  library, 
namely,  in  the  preparation  of  Hsts,  of  small,  medium,  and  large  refer- 
ence libraries  for  Sunday-school  teachers.  Such  a  reference  library 
should  perhaps  not  be  kept  in  the  church,  where  it  is  in  many  cases  not 
accessible  through  the  week,  but  should  be  at  some  central  point,  say 
the  house  of  the  Sunday-school  superintendent,  where  it  could  be  visited 
day  by  day,  and  where  it  could  be  accessible  at  the  weekly  teachers' 
meeting.  In  communities  where  there  is  a  public  library  open  daily, 
such  a  collection  might  be  deposited  in  the  public  library.  I  think  the 
newer  Sunday-school  spirit  is  already  developing  a  class  of  schools  which 
would  be  glad  to  build  up  such  reference  libraries  for  teachers,  but  very 
often  they  are  not  informed  as  to  the  best  books  to  be  selected  for  such 
libraries.  I  am  aware  that  many  lists  have  been  pubHshed,  but  most  of 
those  which  I  have  seen  seem  to  me  to  be  open  to  the  same  criticisms  as 
were  passed  upon  the  existing  lists  which  have  been  suggested  for  public 
libraries.  They  are  either  on  the  one  hand  made  up  of  books  too 
scholarly,  too  heavy,  to  meet  the  needs  of  the  average  Sunday-school 
teacher,  or  on  the  other  hand,  they  are  lists  of  books  suggested  by  some 
Sunday-school  worker,because  of  their  supposed  adaptability  for  Sunday- 
school  work,  without  being  representative  of  modern  theological  think- 
ing. Here  again,  a  committee  composed  of  theological  leaders,  Sunday- 
school  workers,  and  representative  librarians,  might,  I  believe,  prepare 
a  list  which  would  be  more  satisfactory  than  any  hitherto  published,  and 
which,  going  out  in  the  name  of  the  Department  of  Libraries  of  this 
Association,  might  receive  attention  where  a  denominational  or  Sunday- 
school  Association  list  would  not  be  considered. 

And  there  is  another  phase  of  the  Sunday-school  library  problem 
where,  it  seems  to  me,  this  Association  might  be  helpful.  I  am  one  of 
those  who  believe  that  it  is  a  good  thing  for  children  to  have  a  distinction 


2  74  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

between  everyday  books,  and  Sunday  books,  and  that  there  are  books, 
in  story  form,  perfectly  acceptable  from  a  literary  point  of  view,  posses- 
sing also  a  religious  value,  and  able  to  hold  the  attention  of  the  average 
boy  or  girl,  which  are  not  likely  to  be  added  to  the  public  library.  It 
seems  to  me  that  a  representative  committee,  composed  of  elements  such 
as  those  I  have  already  indicated,  with  perhaps  the  addition  of  a  com- 
mittee of  mothers  who  have  wrestled  with  this  problem,  might  succeed 
in  the  preparation  of  a  list  of  books  of  this  sort.  This  list  should  aim  to 
give  the  Sunday-school  library  a  distinctive  character  of  its  own,  take  it 
out  of  competition  with  the  public  library,  and  enable  it  to  furnish  books 
which  would  really  relieve  the  strain  and  nervous  tension  of  the  child's 
week-day  reading,  by  giving  a  pleasant  variety  from  the  ordinary  public 
library  juvenile,  while  at  the  same  time  the  books  should  minister  to  the 
religious  education  of  the  child,  and  be  therefore  eminently  suitable  for 
Sunday  reading.  This  would  be,  of  course,  an  extremely  difficult  list  to 
prepare,  and  would  require  much  time  and  reading,  but  such  a  list,when 
prepared,  would  suggest  books  far  different  from  the  ordinary  so-called 
Sunday-school  library  book,  and  I  think,  would  prove  to  meet  a  felt  need. 

C.  Can  the  Department  of  Libraries  in  any  way  co-operate  with 
the  individual  book  buyer,  who  desires  to  have  representative  religious 
books  in  his  collection?  This  is,  in  some  respects,  the  most  difficult  task 
of  all,  because  individual  likes  and  temperaments  vary  so  greatly,  yet 
even  here  I  think  that  this  department,  with  the  co-operation  of  other 
departments,  might  easily  make  suggestive  lists,  small,  medium  and 
large,  of  books  suitable  for  private  libraries. 

D.  In  addition  to  these  lists  which  have  been  suggested,  there 
seems  to  be  a  real  service  which  might  be  rendered  to  all  classes  of  book 
users  in  the  preparation  of  annotated  lists,  not  perhaps  exhaustive,  but 
thoroughly  representative,  showing  the  important  books  upon  all  reli- 
gious questions,  these  lists  not  to  attempt  to  recommend  some  rather 
than  others,  but  to  state  with  absolute  fairness  the  position  of  each  book 
theologically  and  critically,  to  indicate  the  points  at  which  it  has  contri- 
buted or  summarized  new  material, and  its  relative  value  and  importance. 
Doubtless  in  the  making  of  such  lists  there  would  develop  considerable 
divergence  of  opinion,  which  could  be  indicated  by  symbols,  and  if  the 
divergence  should  be  thus  frankly  recognized  and  indicated,  there  would 
be  no  danger  of  a  merely  colorless  list  made  up  of  books  to  which  nobody 
thought  it  worth  while  to  object.  It  might  not  prove  to  be  worth  while  to 
publish  these  lists,  but  I  believe  it  would  be  well  worth  while  to  make  the 
attempt  and  see  what  sort  of  a  result  would  be  attained. 

Besides  co-operation  with  existing  agencies,   Dr.   Harper,   in  his 


A  PLAN   OF  WORK  FOR  THE  LIBRARY  DEPARTMENT     275 

paper,  suggested  that  another  great  value  of  the  Religious  Education 
Association  would  be  in  the  fellowship  which  it  brought  about.  Now 
librarians,  as  a  class,  are  not  sutTering  from  too  little  fellowship  among 
themselves.  But  of  fellowship  with  workers  in  other  departments  of 
activity,  there  is  undoubtedly  a  great  need,  and  it  seems  to  me  the  exist- 
ence of  a  Department  of  Libraries  in  the  Religious  Education  Association 
offers  to  us  a  real  opportunity  to  cultivate  this  fellowship  side.  Why 
could  we  not  have  something  corresponding  to  the  so-called  Round 
Table  meetings  of  our  educational  organizations,  in  which  there  should 
be  an  informal  talk  by  two  or  three  prominent  representative  theological 
leaders  and  by  two  or  three  representative  librarians  on  some  phase  of 
library  activity  in  the  field  of  religious  education,  these  informal  con- 
ferences to  be  followed  by  a  half  hour  or  an  hour  of  social  and  very  in- 
formal intercourse,  to  which  all  the  librarians  within  a  reasonable  dis- 
tance of  the  place  of  meeting  should  be  especially  invited.  I  feel  con- 
fident that  such  a  frank  and  informal  conference  as  I  have  in  mind, 
based  on  some  theme  relating  to  religious  education,  would  deepen 
greatly  in  librarians  the  sense  of  their  personal  responsibility  for  relig- 
ious education,  and  would  help  the  theological  leaders  to  realize  more 
than  ever  the  necessity  of  working  with  the  common  people,  and  so 
would  be  mutually  profitable. 


SOCIAL  AND  ETHICAL  IDEALS  IN  SUMMER  ASSEMBLIES 
FRANK  CHAPIN  BRAY 

EDITOR  THE  CHAUTAUQUAN,  CHAUTAUQUA,  N.  Y. 

Summer  assemblies,  popularly  and  indiscriminately  called  "Chau- 
tauquas,"  represent  many  things  to  many  minds.  Expressions  of 
opinion  often  increase  in  dogmatism  with  the  square  of  the  phrase 
maker's  distance  from  personal  contact  or  study.  The  political  para- 
graphers  hear  that  Governor  LaFollette  before  large  audiences  on  a 
circuit  of  Western  Chautauquas,  reads  to  the  electorate  the  actual  rec- 
ord of  votes  on  important  measures  in  the  senate  chamber,  thus  throwing 
consternation  among  his  senatorial  colleagues.  Straightway  they  sug- 
gest the  novelty  of  electing  a  president  forsooth  by  the  Chautauqua 
method.  A  British  magazine  writer  gets  over  as  far  as  Boston,  thinks 
he  discovers  there  a  veritable  craze  for  culture,  and  proceeds  to  generalize 
about  the  whole  United  States,  alleging  that  beyond  Boston  the  "earnest 
ones  of  the  earth  congregate  in  vast  tea  gardens  of  the  intellect  such  as 
Chautauqua."  On  the  other  hand  that  essential  American,  Edward  Eve- 
rett Hale,  insists  that  until  one  has  seen  the  original  Chautauqua  he  does 
not  know  his  America.  Lyman  Abbott  observes  that  the  Chautauqua 
movement  is,  "next  to  the  church  and  the  public  school  system,  among 
the  forces  that  are  working  for  the  education,  the  elevation,  and  the 
ennobling  of  the  American  people."  And  Mr.  Roosevelt,  while  president 
of  the  United  States,  thinks  it  worth  his  while  to  come  back  to  speak  to  an 
audience  at  the  Mother  Chautauqua,  adding,  from  personal  knowledge, 
that  this  Chautauqua  movement  is  "the  most  American  thing  in 
America." 

The  fact  is,  of  course,  that  there  are  Chautauquas  and  "Chautau- 
quas." The  student  will  discriminate  between  Chautauqua  Institu- 
tion and  different  assemblies,  whether  they  assume  the  Chautauqua 
name  or  not. 

In  the  words  of  Bishop  J.  H.  Vincent,  one  of  the  founders  of  the 
original  Chautauqua  Assembly  at  Chautauqua,  New  York,  "The 
Chautauqua  Assembly  opened,  in  1874,  as  a  Sunday-school  institute,  a 
two-weeks'  session  of  lectures,  normal  lessons,  sermons,  devotional 
meetings,  conferences,  and  illustrative  exercises,  with  recreative  features 
in  concerts,  fireworks,  and  one  or  two  humorous  lectures.  It  was  called 
by  some  a  'camp-meeting.'  But  a  'camp-meeting'  it  was  not,  in  any 
sense,  except  that  the  most  of  us  lived  in  tents.     There  were  few  sermons 

276 


SOCIAL  AND  ETHICAL  IDEALS  IN  SUMMER  ASSEMBLIES   277 

preached,  and  no  so-called  'evan<j;elistic  '  services  held.  It  was  simply  a 
Sunday-school  Institute,  a  protracted  institute  held  in  the  woods.  We 
called  it  at  the  first  'The  Chautauqua  Sunday-school  Assembly.'  The 
basis  of  the  Chautauqua  work  was  in  the  line  of  normal  training',  with  the 
purpose  of  im})roving  methods  of  biblical  instruction  in  the  Sunday 
school  and  the  family." 

Thirty  years  later  The  Chautauqua  Assembly  had  become  Chau- 
tauqua Institution,  a  chartered  system  of  popular  education,  conduct- 
ing three  important  branches:  an  annual  assembly  of  eight  weeks, 
thirteen  summer  schools  (six  weeks),  and  home  reading  courses 
throughout  the  year.  By  the  terms  of  its  charter  any  financial  margins 
go  back  into  the  maintenance  and  enlargement  of  the  work,  control 
being  vested  in  a  virtually  self-perpetuating  board  of  trustees,  who 
administer  the  plant  and  endowments  for  educational  [)urposes.  The 
past  two  years  have  been  the  most  successful  in  the  thirty-three  years' 
life  of  the  parent  Chautauqua. 

Literally  hundreds  of  Chautauquas,  so-called,  have  dotted  the  map 
of  the  states  since  the  original  assembly  was  established.  Perhaps  a 
half  dozen  have  celebrated  their  twenty-fifth  anniversary,  Some  forty 
of  them  belong  to  an  International  Chautauqua  Alliance  which  aims  to 
keep  up  a  high  standard  of  excellence.  The  yearly  births  of  new 
assemblies  usually  exceed  the  deaths,  depending  more  or  less  on  general 
conditions  of  prosperity;  the  latest  verified  list,  January  i,  named  344. 

At  one  end  of  the  scale,  then,  we  have  3,  5,  or  7-day  summer  lyceum 
courses  calling  themselves  Chautauquas,  established  on  some  kind  of 
local  guarantee  by  talent  bureaus.  One  recipe  for  this  patent  medicine 
type  of  a  Chautauqua  would  read:  "Take  at  least  two  high  priced 
spell-binders,  a  band,  an  animal  show,  a  magician,  a  stereopticon,  a 
quartet,  an  elocutionist,  and  a  preacher  for  Sunday's  sake.  Shake  well 
before  applying ;  dose,  as  long  as  people  will  stand  it  morning,  afternoon, 
and  evening,  at  hours  fixed  by  the  trolley  comjiany  interested  in  the 
Chautauqua  on  the  side." 

From  ephemeralit}-,  and  from  philanthropically  coated  investment 
schemes,  secondhand  vaudeville,  embalmed  humor,  etc.,  however,  the 
scale  ascends  to  a  permanent  educational  plant,  administered  by  trustees 
not  for  profit,  offering  a  carefully  constructed  program,  with  due  propor- 
tions of  instruction,  entertainment,  and  recreation  for  specified  periods 
in  residence;  conducting  summer  schools  for  certain  high  grade  class- 
work;  and  placing  emphasis  upon  following  uj)  a  season  of  lecture  sug- 
gestions by  systematic  reading  at  home. 

I  have  referred  especially  to  the  means  and  methods  of  sustenance  as 


278  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

these  necessarily  determine  so  largely  the  social  and  ethical  ideals  shown 
by  assemblies.  In  the  absence  of  some  form  or  other  of  endowment 
there  is  a  relation  between  admission  fees  and  attractions  which  has  a 
way  of  fixing  standards.  The  fact  that  high  standards  have  been  often 
and  long  maintained  by  many  assemblies  owing  to  the  sacrifices  and  con- 
tributions of  high-minded  and  large-hearted  people  in  various  sections 
of  the  country  should  not  be  over  looked  in  any  survey  of  the  movement. 

Allowing  for  the  usual  percentage  of  perversion  of  any  good  thing  to 
disguised  commercial  purposes  in  a  commercial  era,  the  spread  of 
Chautauqua  Assemblies  worthy  the  name,  is  of  profound  social  signifi- 
cance for  the  very  reason  that  it  represents  an  ideal  above  commercialism. 
The  assembly  assumes,  cultivates,  and  meets  a  demand  of  the  people  for 
higher,  broader,  better  life.  Chautauqua  ideals,  not  economics,  have 
developed  an  institution  and  a  national  movement  of  perennial  value. 

The  assembly  is  strikingly  democratic.  Consider  the  conditions  of  a 
ten  days'  camp  of  a  thousand  tents  in  Nebraska,  with  some  three  or  four 
thousand  occupants.  They  dwell  under  camp  authority  and  regime, 
hterally  on  the  same  level,  socially  speaking.  For  what  they  think  they 
get  out  of  it,  they  subject  themselves  to  a  daily  program  both  of  plain 
living  and  high  thinking.  The  same  democratic  spirit  characterizes  the 
cottage  and  hotel  community  at  Chautauqua,  New  York,  with  an  average 
population  of  10,000  to  12,000  people  for  a  two-months'  season.  Their 
daily  living  is  under  regulation  or  schedule  comparable  to  that  of  a  college 
campus,  in  order  to  secure  certain  common  ends.  The  institution  offers 
a  curriculum  of  lecture  courses  on  the  university  extension  model; 
Biblical,  musical,  artistic,  practical,  physical,  and  other  cultural  lines 
of  electives ;  with  that  healthful  out-of-doors  environment  which  tends 
to  minimize  artificial  and  conventional  distinctions.  Groupings  of  neces- 
sity come  about  according  to  the  subjects  or  activities  individuals  are 
interested  in,  not  by  so-called  "society"  standards.  Kindergarten, 
boys'  and  girls'. clubs,  men's  club,  and  women's  club,  athletic  club,  and 
the  like,  indicate  certain  groupings  of  the  assembly  population  young  and 
old.  Church  denominational  houses  and  organization  headquarters 
indicate  regroupings.  Enrollment  in  summer  school  classes  in  scores 
of  subjects;  class  meetings  and  reunions  of  Chautauqua  Circle  home 
readers;  lectures  in  series,  special  recitals,  and  interpretative  readings, 
induce  other  regroupings.  On  the  public  platform  men  and  women  of 
known  reputation,  with  a  message  of  importance  to  the  public,  and  popu- 
lar entertainments  of  high  grade  are  calculated  to  bring  together  nearly 
everybody  in  the  summer  community  at  least  once  each  day.  The  theory 
is  that  a  population  too  large  to  be  thus  brought  together  will  defeat  one 


SOCIAL  AND  ETHICAL  IDEALS  IN  SUMMER  ASSEMBLIES    279 

of  the  chief  ends  of  the  institution :  preservation  of  a  democratic  com- 
munity spirit  similar  to  what  is  known  in  academic  circles  as  college 
spirit. 

Some  of  the  differences  between  an  assembly  of  the  highest  type  we 
are  considering  and  the  ordinary  convention,  estimated  in  terms  of  social 
service,  are  seen  to  consist  of  (i)  the  residence  feature;  (2)  the  varied 
provisions  for  voluntary  grouping  and  regroujjing  of  adults  and  children 
according  to  individual  interests,  and  regrouping  them  again  according 
to  common  interests;  (3)  the  opportunities  for  informal  personal  con- 
ference ;  (4)  the  freedom  accorded  to  inter])lay  of  educational  influences 
rather  than  to  organized  "evangelization"  in  behalf  of  particular  prop- 
aganda ;  (5)  absence  of  any  spoils  of  office  delegations ;  (6)  the  creation 
of  an  atmosphere  of  sane,  all-round  life,  interesting  to  the  youthful  and 
the  mature  person  alike  because  directed  by  experts;  (7)  a  community 
controlled  and  protected  for  the  purposes  here  outlined,  and,  as  the 
phrase  goes,  "near  to  nature."  (8)  The  convention  focuses  the  crowd 
on  a  "cause."  The  assembly  focuses  many  influences  on  the  family 
members  of  the  crowd  in  succession.  The  program  is  for  both  living 
and  thinking :  a  daily  schedule  for  every  member  of  the  family  neglect- 
ing neither  the  child  nor  the  grandfather  and  grandmother.  Choice  of 
interests  may  be  normally  exercised.  Exercise  of  the  will  to  choose  is 
encouraged.  And  the  best  assembhes  follow  up  aroused  interests  with 
provisions  for  broad  and  systematic  reading  at  home. 

In  some  sections  of  the  United  States  the  assembly  affords  the  one 
opportunity  of  the  year  to  get  into  touch  with  the  personality  of  leaders 
of  the  great  social  and  industrial  movements  of  our  day.  This  is  dif- 
ferent from  the  impersonal  touch  of  the  printed  page  published  for  or 
against  any  cause  in  which  the  people  may  be  interested. 

Assemblies  which  attract  more  than  local  attendance  from  a  radius 
of  a  hundred  miles  perform  an  important  social  service  in  bringing  to- 
gether families  representing  different  sections  of  the  country,  to  dwell 
together  for  a  time,  eat  at  the  same  table,  exchange  points  of  view  in 
walk  and  talk  from  day  to  day,  readjust  themselves  to  lines  of  common 
interest  despite  provincial  differences.  Increasing  southern  patronage 
of  northern  assemblies  for  example  has  had  notable  influence  upon  people 
of  importance  in  their  respective  communities  north  and  south. 

By  no  means  the  least  of  the  assembly's  socializing  influences  may  be 
observed  in  the  voluntary  observance  of  customs  and  regulations  neces- 
sary to  secure  the  best  results  from  such  community  life,  even  at  the 
expense  of  pet  personal  habits,  preferences,  or  prejudices.  People  fall 
into  line  for  the  common  good. 


28o  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

In  this  brief  survey  of  assembly  ideals  what  shall  we  specify  further 
as  social  or  ethical?  The  Chautauqua  impulse  is  nothing  if  it  is  not 
ethical.  "The  theory  of  Chautauqua,"  said  Bishop  Vincent,  "is  that 
life  is  one  and  that  religion  belongs  everywhere.  Our  people,  young 
and  old,  should  consider  educational  advantages  as  so  many  religious 
opportunities.  Every  day  should  be  sacred.  The  schoolhouse  should 
be  God's  house.  There  should  be  no  break  between  sabbaths.  The 
cable  of  divine  motive  should  stretch  through  seven  days,  touching  with 

its  sanctifying  power  every  hour  of  every  day People  should  be 

guarded  against  that  baleful  heresy,  that,  when  they  leave  the  hour  of 
song,  prayer,  and  revival  power,  and  go  to  homely  service  in  shop  or 
field,  they  are  imperilling  spiritual  life,  as  though  only  so-called  sacred 
services  could  conserve  it." 

Even  the  poorest  type  of  Chautauqua,  so-called,  is,  ethically  con- 
sidered, an  improvement  over  the  beer  garden  —  cleaner,  more  decent, 
less  maudlin.  If  making  much  of  and  carrying  on  some  kind  of  daily 
Bible  study  every  season  is  to  be  taken  as  indicating  ethical  quality  this 
attribute  is  as  universal  as  any  other  that  could  be  named.  Among 
managers  of  the  best  assemblies  the  quest  for  the  right  kind  of  Bible 
men  for  platform  and  class  work  is  sincere  and  unceasing.  Certainly  a 
higher  ethical  standard  of  life  for  each  member  of  the  whole  family  is  the 
distinctive  assembly  ideal. 

That  church  members  and  their  families  predominate  among  steady 
assembly  patrons  is  usually  taken  for  granted.  There  are  a  number  of 
assemblies  frankly  conducted  on  denominational  lines  and  presenting 
programs  specialized  in  that  respect.  The  tendency,  however,  appears 
to  be  in  the  other  direction;  organizations  of  business  men  have  been 
established  to  conduct  them,  on  the  appeal  of  the  public  good  they  do; 
in  other  cases  denominational  control  is  declared  to  be  piu-ely  nominal. 
At  Chautauqua,  N.  Y.,  seven  denominations  maintain  headquarters  and 
arrange  social  and  religious  meetings  of  their  own,  but  all  join  in  the 
public  services  of  Sunday  worship  and  study.  Representative  preachers 
of  various  denominations  are  selected  for  successive  Sunday  morning 
sermons  during  a  season.  This  inter-denominational  comity,  estab- 
lished from  the  beginning,  has  been  credited  with  widespread  influence 
upon  other  assemblies  and  church  relations  in  general. 

Without  prescribing  mooted  details  of  Sunday  observance,  the  last 
session  of  the  International  Chautauqua  Alliance  passed  strong  resolu- 
tions against  Sunday  assembly  excursions  and  accompanying  desecration 
of  the  day.     Many  assemblies  close  their  gates  on  Sunday. 

I  venture  to  assert  that  from  the  ethical  standpoint  the  standard  of 


SOCIAL  AND  ETHICAL  IDEALS  IN  SUMMER  ASSEMBLIES    281 

assembly  programs  in  general  shows  an  advance,  possibly  as  much  from 
a  quickened  public  conscience  in  our  day  as  from  deliberate  planning  on 
the  part  of  most  program  makers.  In  the  search  for  permanent  hold 
upon  their  constituency  managers  say  that  something  better  than  mere 
entertainment  must  be  provided.  No  vital  ethical  problem  is  likely  to 
escape  presentation,  pro  and  con,  at  these  assemblies.  Thus  in  varying 
ireasure  the  true  Chautauqua  Assembly  is  a  forum,  a  clearing-house  of 
ideas,  an  obsen-atory,  a  social  crucible,  a  vacation  school  of  all-around 
life  for  every  member  of  the  family,  an  influential  center  of  ethical  and 
educational  forces. 


THE  SUMMER  SCHOOL  AND  THE  SUNDAY  SCHOOL 

JESSE  L.  HURLBUT,  D.  D. 

BLOOMFIELD,    N.    J. 

Within  the  last  forty  years  there  has  arisen  a  new  movement  in 
education,  wide  in  its  area  and  powerful  in  its  influence  —  the  summer 
school. 

In  a  country  of  such  vast  extent,  such  varied  elements,  and  such 
abounding  energy,  as  America  possesses,  it  is  not  strange  that  there 
should  be  more  than  one  source  for  this  institution,  already  so  great,  the 
summer  school.  In  fact,  we  can  trace  its  varied  streams  up  to  three  dis- 
tinct origins,  each  apart  from  the  other  two,  but  all  connected  with  edu- 
cation —  the  college,  the  Sunday  schools,  and  the  public  school.  The 
first  impetus  to  the  summer  school  came  from  the  college,  through  Profes- 
sor Agassiz  of  Harvard,  who  in  1873  established  the  earliest  summer 
school  for  the  study  of  science  at  Penikese  Island  in  Buzzard's  Bay. 
The  school  itself  was  not  successful  and  was  soon  abandoned;  but  it 
lived  long  enough  to  suggest  the  idea  of  summer  schools,  and  it  may 
stand  at  the  head  of  the  long  roll  of  such  institutions. 

Entirely  independent  of  the  college  summer  school,  arose  another 
type  in  the  same  class  at  Chautauqua  Lake  in  western  New  York,  in  1874, 
only  a  year  after  Professor  Agassiz's  attempt  at  Penikese  Island.  This 
was  the  first  Chautauqua  assembly,  parent  of  all  the  assemblies,  and  a 
pioneer  in  the  plan  of  study  out  of  school.  The  Chautauqua  assembly 
arose,  not  from  the  college,  but  from  the  Sunday  school.  Its  joint 
founders,  Lewis  Miller  and  John  H.  Vincent  were  leaders  in  the  Sunday- 
school  movement,  and  they  aimed  in  the  assembly  to  give  instruction 
and  training  to  Sunday-school  teachers.  The  scheme,  as  planned  and 
accomplished,  was  to  gather  a  large  body  of  Sunday-school  workers 
for  outdoor  meetings,  to  give  a  definite  course  of  study  in  the  Bible  and 
in  Sunday-school  teaching,  to  supplement  the  class-work  by  lectures  on 
subjects  relating  to  the  Bible,  to  science,  and  to  literature;  to  blend  with 
study  recreation  and  out-of-door  life;  to  give  an  examination  and  confer 
diplomas.  The  plan  was  carried  out  to  complete  success.  The  enthu- 
siasm ran  high,  the  classes  were  large,  the  examination  in  writing  was  one 
upon  one  hundred  questions  upon  the  Bible  and  teaching,  and  one  hun- 
dred and  seventy-five  persons  presented  papers  containing  answers,  on 
the  closing  day  of  the  assembly ;  of  whom  one  hundred  and  forty-two 
received  diplomas.     This  original  Chautauqua  assembly  was  the  parent 

282 


THE  SUMMER  SCHOOL  AND  THE  SUNDAY  SCHOOL     28.1 

of  many  similar  institutions,  and  undoubtedly  exerted  a  j^'reater  in- 
fluence upon  the  movement  for  summer  schools  than  did  any  other 
gatherini^. 

A  third  origin  of  summer  schools  may  be  found  in  the  i)ublic  school. 
In  1878,  five  years  after  the  first  Harvard  summer  school  and  four  years 
after  the  first  Chautauqua  assembly,  a  summer  school  was  held  mainly 
for  public  school  teachers  at  Martha's  Vineyard.  Its  originator  and  first 
conductor  was  Colonel  Homer  B.  Sprague,  at  that  time  connected  with 
the  public  schools  of  Boston. 

Thus  there  have  been  three  distinct  origins  for  the  summer  school 
movement :  the  college,  the  Sunday  school,  and  the  public  school.  These 
three  t}'pes  can  still  be  traced  in  different  summer  schools.  There  are 
great  summer  schools  at  the  universities,  as  Harvard,  Columbia,  Cornell, 
and  Chicago.  There  are  Chautauqua  assemblies  and  similar  institu- 
tions by  the  hundred ;  and  there  are  summer  schools  where  thousands  of 
teachers  spend  a  few  weeks  in  advanced  study  in  their  chosen  depart- 
ments. 

We  are  especially  concerned  in  this  paper,  not  with  the  history  and 
progress  of  summer  schools  in  general,  but  with  the  relation  of  the  sum- 
mer school  to  religious  education  through  the  Sunday  school ;  and  for 
this  reason  we  return  to  the  second  of  these  three  sources,  the  Chau- 
tauqua Assembly. 

I.  Let  us  notice  the  development  of  the  summer  school  in  general 
education  at  Chautauqua.  It  began,  as  we  have  seen,  as  a  summer 
school  for  the  training  and  equipment  of  Sunday-school  teachers;  very 
soon  after  the  uniform-lesson  movement  made  better  teaching  a  neces- 
sity in  the  Sunday  schools.  There  was  a  regular  course  of  study, 
written  examinations  with  high  standards,  and  large  classes  of  graduates 
who  were  known  as  the  Normal  Alumni  of  Chautauqua.  If  the  limits 
of  this  paper  would  permit  me  to  give  the  list  of  one  hundred  questions 
for  the  normal  examination  at  Chautauqua  in  any  of  those  earlier  years, 
they  would  speak  for  themselves  with  regard  to  their  standard ;  and  the 
classes  every  year  numbered  hundreds  who  passed  the  examination,  be- 
side four  or  five  times  as  many  hundreds  who  attended  the  classes  but 
declined  the  examination.  In  the  course  of  years,  the  numbers  coming 
under  the  influence  of  the  Chautauqua  Normal  class  would  be  counted 
not  by  the  hundred  but  by  the  thousand. 

But  in  a  very  few  years  the  scope  of  Chautauqua  instruction  was 
widened  from  Sunday-school  teaching  to  general  education.  This 
change  was  inevitable,  and  is  not  to  be  regretted  by  even  the  most 
enthusiastic  Sunday-school  worker.      A  school  of  languages  arose  at 


284  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Chautauqua,  and  soon  the  assembly  became  a  summer  college,  with 
classes  in  almost  every  department,  mental,  moral,  and  physical.  The 
Chautauqua  Literary  and  Scientific  Circle  was  inaugurated,  carrying 
the  light  of  culture  to  uncounted  thousands.  As  the  sphere  of  Chautau- 
qua enlarged  the  relative  prominence  of  the  Sunday  school  decreased; 
and  the  Sunday-school  department  became  one  of  the  lesser  lights  at 
Chautauqua.  A  normal  class  is  still  maintained,  but  it  no  longer  sends 
out  its  graduates  in  large  numbers.  Yet  it  may  truthfully  be  said  that 
the  interest  in  Bible  study  is  as  great  as  ever  in  Chautauqua;  and  it  is 
still  an  influence  for  high  standards  in  Sunday-school  instruction. 

2.  As  an  immediate  result  of  the  Chautauqua  enthusiasm  in  its 
early  days  of  the  seventies,  thousands  of  teachers  and  students  went  to 
their  homes,  carrying  with  them  an  aspiration  for  more  knowledge  and 
better  work  in  the  Sunday  school.  In  their  home  schools,  and  in  their 
local,  county,  and  state  organizations,  they  exercised  a  strong  influence 
for  teacher-training.  The  general  secretary  of  a  western  state,  once 
said  to  me,  "These  normal  graduates  of  Chautauqua  have  the  faculty 
for  stirring  up  everybody  where  they  live.  If  they  don't  always  succeed 
in  starting  a  normal  class,  they  generally  contrive  to  make  their  Sunday 
school  uncomfortable  without  one."  The  demand  of  teachers  who  had 
caught  the  Chautauqua  spirit  made  necessary  the  establishment  of 
normal  classes  in  many  Sunday  schools;  and  the  Chautauqua  Normal 
course  grew  up,  having  its  headquarters  at  the  Chautauqua  center. 
Twenty-five  years  ago  there  were  hundreds  of  such  classes  with  tens  of 
thousands  of  students;  and  in  addition  many  individual  students,  not 
attached  to  classes,  but  studying  alone.  The  course  was  at  first  for  two 
years,  of  books  to  be  studied  and  other  books  to  be  read,  and  with  ex- 
aminations sent  from  the  Chautauqua  office.  Subsequently,  the  course 
was  lengthened  to  four  years,  as  it  remains  at  present.  Its  numbers  have 
greatly  diminished,  not  because  there  is  less  interest  in  Bible  study  and 
teacher-training,  but  because  the  work  was  taken  up  by  the  state  Sun- 
day-school associations,  notably  in  New  York,  in  Illinois,  in  Massa- 
chusetts, and  now  in  almost  every  state  of  the  Union;  and  especially  in 
the  Canadian  provinces,  for  the  Canadians  have  always  been  earnest 
Bible  students.  The  states  now  provide  courses  of  study,  examina- 
tions, and  diplomas,  and  there  are  thousands  of  classes  pursuing  regular 
studies  under  their  direction.  Recently  this  work  has  been  united  and 
centrahzed  under  the  auspices  of  the  International  Sunday  School 
Association.  An  office  in  Chicago  gives  general  supervision  over  all 
the  field,  sets  up  standards,  recognizes  courses  and  examinations,  and 
provides  a  common  diploma  for  all  the  state  associations. 


THE  SUMMER  SCHOOL  AND  THE  SUNDAY  SCHOOL     285 

3.  Chautauqua  did  not  long  stand  alone  as  an  assembly  for  religious 
instruction.  In  a  very  few  years  the  Chautauqua  model  was  followed 
in  New  England,  in  the  middle  West,  beyond  the  Mississippi,  and  even 
on  the  Pacific  Coast  and  in  the  Gulf  states.  Chautauqua  assemblies 
sprang  up  like  magic  everywhere ;  and  they  have  continued  to  grow  and 
increase.  It  is  now  thirty-four  years  since  the  first  Chautauqua  assem- 
bly was  held;  and  last  year  there  were  in  the  United  States  more  than 
three  hundred  gatherings  bearing  the  name  Chautauqua.  Each  of 
these  is  independent  of  all  the  others.  The  mother  Chautauqua  has  not 
the  slightest  control  over  her  ofi^spring,  and  perhaps  half  of  this  number 
of  Chautauquas  do  not  deserve  the  name,  for  they  have  forsaken  the 
Chautauqua  principles  of  education.  But  after  making  all  deductions 
there  remain  perhaps  a  hundred  Chautauqua  assemblies,  where  the 
Chautauqua  idea  dominates ;  and  in  that  idea  the  study  of  the  Bible  and 
the  training  of  Sunday-school  teachers  is  a  strong  element.  In  all  the 
best  Chautauquas  there  are  classes  for  the  training  of  Sunday-school 
teachers;  and  the  number  attending  them  must  run  into  the  thousands. 
All  these  assemblies  are  summer  schools,  and  their  work  acts  directly 
upon  Sunday-school  instruction. 

4.  There  is  one  class  of  summer  schools  which  demands  special 
notice.  Although  an  outgrowth  of  the  Chautauqua  movement,  it  has 
developed  to  such  an  individuality  as  to  stand  by  itself.  This  is  a  group 
of  summer  schools  held  especially  and  only  for  Sunday-school  training. 
They  are  called,  "Schools  of  Methods  for  Sunday-school  Work."  The 
oldest  of  them  has  been  held  regularly  at  Asbury  Park,  New  Jersey,  for 
fourteen  years.  Other  schools  of  methods  are  at  Winona  Lake,  Indiana ; 
Monteagle,  Tennessee;  Northfield,  Massachusetts;  Pittsburg,  Pennsyl- 
vania, and  in  other  places.  A  list  of  fourteen  such  summer  schools  wa 
published  in  the  Sunday  School  Times  of  May  26, 1906,  announcing  their 
summer  sessions  for  that  year.  In  these  schools,  no  attempt  is  made  to 
hold  entertainments  or  to  have  "popular"  features.  Study  is  the  order 
of  the  day,  an  enrollment  is  made,  and  every  meeting  is  a  meeting  for 
work. 

5.  Another  department  of  this  work  must  not  be  forgotten,  that  of 
text-books  for  the  instruction  of  Sunday-school  teachers,  and  those  who 
mav  be  teachers  in  coming  years.  This  subject  beloms  to  the  summer 
school,  because  the  demand  for  these  te.xt-books  and  the  sui)ply  of  that 
demand  began  at  Chautauqua,  was  recognized  thou,  hout  the  assembl\ 
field,  and  through  the  summer  school  reached  the  Sunday  school.  The 
reference  is  not  to  l^ooks  on  the  International  Sunday  School  Lessons; 
but  books  especially  prepared  for  the  general  training  of  Sunday-school 


286  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

teachers  fitted  for  its  use.  Sunday-school  teachers  are  not  like  other 
teachers,  trained  in  the  normal  school  or  the  college;  they  are  non-pro- 
fessional; they  do  not,  as  a  body,  read  either  Latin,  Greek,  or  Hebrew 
They  are  not  familiar  with  the  technical  language,  either  of  Bible 
study,  of  theology,  or  of  education.  They  must  have  text-books 
that  are  clear,  simple,  and  free  from  technical  terms.  And  the  books 
prepared  for  their  work  both  as  students  in  classes  and  teachers  of 
classes,  must  be  so  planned,  systematized,  and  expressed,  that  an 
ordinary  layman  can  understand  everything  in  them.  The  greatest  of 
all  arts  in  teaching  is  to  know  what  to  leave  out;  to  see  and  state  a  few 
great  things,  and  omit  all  minor  matters. 

The  teacher  of  teachers  to  whom  we  all  owe  the  most  is  John  H. 
Vincent,  that  Nestor  among  Sunday-school  workers.  His  outline 
lessons,  taught  for  years  before  Chautauqua  was  instituted,  and  after 
1874  put  in  print  as  leaflets,  set  the  pattern  for  all  successful  teacher- 
training  lessons.  And  the  circulation  of  lessons  designed  for  training- 
classes  of  Sunday-school  teachers  has  been,  and  still  is  very  large.  The 
one  series  with  which  I  am  best  acquainted  has  sold  an  average  of 
twelve  thousand  copies  per  year  for  the  last  twenty  years,  and  now  cir- 
culates more  than  fifteen  thousand  copies  annually.  There  are  other 
courses  by  H.  M.  Hammill,  Geo.  M.  Pease,  E.  M.  Ferguson,  and  others, 
which  have  a  wide  circulation.  These  books  are  not  for  reading,  but 
for  study,  and  the  great  demand  for  them  shows  that  many  are  studying 
the  material  and  methods  of  Bible  instruction.  This  body  of  literature 
for  the  instruction  of  Sunday-school  teachers  is  the  direct  outgrowth  of 
the  Chautauqua  summer  school  movement. 

There  is  a  question  which  might  be  asked  in  this  connection :  Should 
Sunday-school  pedagogy  be  provided  for  in  the  program  of  the  regular 
summer  schools,  such  as  are  now  held  in  many  places  ?  There  are  some 
difficulties  in  the  way  which  must  be  overcome,  if  plans  in  this  direction 
are  to  be  made  successful.  One  difficulty  lies  in  the  obtaining  of  satis- 
factory teachers,  alike  in  the  departments  of  Bible  study  and  Sunday- 
school  methods  of  teaching.  Sunday-school  teachers  are  not  like  other 
teachers,  a  professional,  special  class.  They  are  laymen,  who  without 
financial  compensation  give  a  part  of  their  time  to  teaching  in  the  Sun- 
day school.  They  are  not  familiar  with  the  terminology,  either  of 
advanced  Bible  knowledge  or  of  pedagogy.  When  theological  professors 
lecture  on  the  Bible,  they  are  almost  certain  to  assume  a  knowledge  of  the 
Bible  which  teachers  do  not  possess,  and  to  use  technical  terms  that 
teachers  do  not  understand.  The  language  employed  in  most  books  on 
the  Bible  by  specialists,  and  in  most  books  on  education,  has  no  meaning 


THE  SUMMER  SCHOOL  AND  THE  SUNDAY  SCHOOL     287 

to  ordinary  Sunday-school  teachers.  The  instructors  must  be  able  to 
express  themselves  simply  in  the  lan^ua,u;e  of  everyday  life,  with  a  clear 
outline  of  thought,  if  they  are  to  deal  with  Sunday-school  teachers; 
and  such  instructors,  with  the  ripe  scholarshijj  of  the  specialist  and  the 
plain  lanj^uage  of  the  people,  it  is  hard  to  find. 

Another  difficulty  lies  in  the  exj)ense  of  most  summer  schools.  These 
are  patronized  largely  by  teachers,  who  attend  them  in  order  to  obtain 
knowledge  and  training  which  will  bring  to  themselves  a  financial  re- 
turn. The  teacher  takes  the  training,  for  instance,  in  physical  culture 
for  two  seasons,  at  a  summer  school,  and  then  teaches  it,  making  it  a 
means  of  profit.  But  the  Sunday-school  teacher  expects  no  compensa- 
tion for  his  services,  however  efficient  or  laborious  they  may  be.  The 
vast  majority  of  teachers  in  the  Sunday  school  are  young  women,  whose 
financial  resources  are  limited,  and  who  can  spend  very  little  on  special 
courses.  The  regular  summer  school,  with  its  specialized  instruction 
and  its  courses  to  be  paid  for,  is  generally  beyond  the  purse  of  the  Sunday- 
school  teacher.  And  yet,  if  the  right  teachers  can  be  secured,  and  the 
summer  school  should  be  advertised  in  periodicals  which  reach  the  Sun- 
day-school constituency,  there  might  be  many  teachers  to  take  advantage 
of  its  opportunities. 

Many  of  the  Chautauqua  assemblies  are  attended  by  Sunday-school 
teachers,  and  more  would  be  if  good  courses  of  instruction  were  pro- 
vided, and  adapted  to  their  needs.  If  in  two  hundred  centers  every 
summer,  classes  of  teachers  were  taught,  as  they  are  now  taught  in  nearly 
a  hundred  assemblies,  twice  as  many  teachers  would  receive  instruction 
and  inspiration  to  better  work.  The  Sunday  school  at  the  opening  of 
the  twentieth  century  stands  far  in  advance  of  its  position  fifty  years  ago ; 
and  another  generation  may  bring  it  still  nearer  to  its  lofty  ideals  as  a 
school  in  the  word  of  God. 


THE 
FOURTH  CONVENTION 
PROCEEDINGS 


THE  MINUTES  OF  THE  FOURTH  GENERAL 

CONVENTION 
Rochester,  New  York,  February  Third  to  Seventh,  1907 

OPENING   service 

On  Sunday,  February  3d,  at  7 130  p.  m.,  on  the  invitation  of  the 
Central  Church,  addresses  were  given  by  Professor  George  A.  Coe,  of 
Northwestern  University  and  Mr.  Henry  F.  Cope,  Secretary  of  the 
Association. 

receptions 

On  Monday,  February  4th,  in  the  morning,  the  Chapel  at  the  Uni- 
versity of  Rochester  was  visited  and  an  address  made  by  Rev.  William 
H.  P.  Faunce,  President  of  the  Association  and  words  of  greeting  were 
spoken  by  President  Rush  Rhees  of  the  University.  A  visit  was  also 
paid  to  the  Ministers'  Meeting  and  to  the  Rochester  Theological  Sem- 
inary. Luncheon  was  served  at  the  East  High  School  and  the  buildings 
here  were  inspected. 

On  Tuesday,  delegates  were  taken  in  special  cars  to  visit  the  East- 
man Kodak  Co.'s  plant  and  to  Kodak  Park.  At  1 130  p.  m.,  luncheon 
was  served  at  the  Mechanics'  Institute  and  the  delegates  were  conducted 
through  the  institution. 

On  Wednesday  at  i  p.  m.  luncheon  was  served  in  the  Brick  Church 
Institute  to  the  Executive  Board  and  the  Departmental  Officers  meeting 
in  conference. 

THE    LOCAL   ARRANGEMENTS 

An  efficient  Local  Committee,  under  the  direction  of  the  Rev.  Henry 
H.  Stebbins,  D.  D.,  made  full  and  complete  arrangements  for  the  com- 
fort of  the  delegates  and  the  conduct  of  the  many  sessions.  The  p.er- 
sonnel  of  this  committee  is  given  in  full  on  page  300. 

preparation  service 

This  service  was  held  in  the  "Smaller  Auditorium"  of  the  Central 

Church.     About  600  persons  were  jiresent.     The  meeting  was  jjresided 

over  by  the  Rev.  James  T.  Dickinson,  D.  D.,  pastor  of  the  First  Baptist 

Church. 

THE  FIRST  GENERAL  SESSION 

Was  held  in  the  main  auditorium  of  the  Central  Church,  nearly  two 

thousand  persons  being  present.     The  Mayor  of  Rochester,  James  G. 

291 


292  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Cutler,  being  confined  to  his  home  by  illness,  sent  the  welcome  greeting 
of  the  city  by  letter.  This  was  read  by  the  Rev.  Charles  C.  Albertson, 
pastor  of  the  Central  Church,  who  also  addressed  words  of  welcome  to 
the  Association.  The  Chairman  of  the  Executive  Board,  President 
Henry  Churchill  King,  responded  to  the  address  of  welcome. 

The  President's  Annual  Address,  by  William  H.  P.  Faunce,  D.  D., 
LL.  D.,  followed. 

The  Convention  then  turned  to  its  general  theme,  "  The  Materials  of 
Religious  Edwca/iow,"  considering  this  under  the  special  topic  of  "Biblical 
Materials  in  Education."  Rush  Rhees,  D.  D.,  LL.  D.,  President  of 
the  University  of  Rochester,  delivered  an  address  on  "The  Application 
of  New  Testament  Ethics  to  Modern  Life."  The  severe  storm  having 
detained  one. speaker,  short  addresses  were  delivered  by  Prof.  Charles 
Foster  Kent,  Pres.  Graham  Taylor,  Prof.  Ernest  DeWitt  Burton,  Pres. 
Arthur  E.  Main  and  Pres.  William  D.  Mackenzie.  The  music  for  the 
evening  was  furnished  by  the  Students'  Club  of  the  Rochester  Theolog- 
ical Seminary. 

THE  SECOND   GENERAL  SESSION 

Of  the  Convention  was  called  to  order  at  lo  o'clock  by  President  Wil- 
liam H.  P.  Faunce,  after  the  devotional  service  conducted  by  Dr.  A. 
H.  Strong. 

The  following  Secretaries  were  elected  and  Committees  appointed: 
Recording  Secretary,  pro  tem..  Rev.  WiUiam  H.  Boocock.      Assistant 
Recording  Secretary  pro  tem.,  Mr.  Herbert  W.  Gates. 
Committees : 

Enrollment.     Messrs.  Elmer,  Affleck,  Chamberlin. 

Nominations.  Messrs.  Messer,  Coe,  Hammond,  Murhn,  Sanders, 
Stewart,  Kent. 

Resolutions.  Messrs. King,  Doggett,  Cunninggim,  Hartshorn,  Her- 
vey,  Stuart,  Hughes. 

On  motion,  these  nominations  were  approved  and  the  Committees 
appointed. 

The  program  appointed  for  the  day  was  then  taken  up. 

The  special  topic  for  this  session  was  "Non-Religious  Aids  in  Reli- 
gious Education."  The  program  as  printed  was  somewhat  disarranged 
by  the  delay  in  trains  resulting  in  the  non-arrival  of  speakers ;  this  was 
due  to  the  blizzard  raging  through  the  state  of  New  York.  Dr.  George 
J.  Fisher  delivered  an  address  on  "The  Ethical  Value  of  Physical  Train- 
ing." Following  this  short  addresses  were  given  by  Mr.  Edgar  M.  Rob- 
inson, International  Secretary  for  Boys'  Work  in  the  Y.  M.  C.  A.,  by 
Harry  N.  Holmes,';_General  Secretary,  the  Y.  M.  C.  A.,  of  Wellington, 


THE  MINUTES  OF  THE  FOURTH  CONVENTION  29.3 

New  Zealand,  and  by  Dr.  Everett  D.  Burr,  of  Newton  Center,  Mass. 
Pres.  Flavel  S.  Luther,  then  spoke  on  "The  Education  of  the  Street." 
The  United  States  Commissioner  of  Education,  Dr.  Elmer  E.  Brown, 
spoke  on  "The  Rekition  of  the  Home  to  Moral  and  Reli,L,Mous  Education," 
and  Prof.  Geort^'e  A.  Coe  discussed  the  general  themes  of  the  session. 

THIRD  GENERAL  SESSION 

After  Devotional  Services,  led  by  the  Rev.  Lester  Bradner,  Jr., 
Ph.  D.,  of  Providence,  R.  I.,  the  Third  Session,  which  was  a  Joint  Session 
with  the  Department  of  Churches  and  Pastors,  was  given  over  to  the 
following  program :  "The  Ethical  Sitrnificance  of  Play,"  Dr.  Luther  H. 
Gulick;  "The  Education  of  Religious  Personality,"  President  Samuel  A- 
Eliot;  "The  Pastor  as  a  Teacher,"  Dr.  Philip  S.  Moxom;  "Philan- 
thropy and  Theology,"  Dean  George  Hodges;  "The  Influence  of  Mis- 
sions on  Christian  Consciousness,"  Dr.  J.  Hermann  Randall;  "The 
Press  in  Modern  Religious  Life,"  Mr.  J.  A.  Macdonald.  The  music  for 
the  evening  was  furnished  by  ])upils  of  the  public  schools. 

The  Annual  Business  Meeting  of  the  Association  was  called  to  order 
by  the  President,  William  H.  P.  Faunce,  in  the  Central  Presbyterian 
Church,  on  Thursday  morning,  Feb.  7th,  at  10  o'clock.  Prayer  was 
offered  by  Professor  William  Adams  Brown,  of  Union  Theological  Sem- 
inary. 

The  Recording  Secretary  presented  the  Minutes  of  the  Cleveland 
Conference  as  they  were  printed  in  the  April  number  (1906)  of  the  Reli- 
gious Education  Association  Journal. 

On  motion  the  minutes  were  received  and  ordered  filed. 

The  ref)ort  of  the  General  Secretary,  Mr.  Henry  F.  Cope  was  then 
read,  and  the  report  of  the  Treasurer  presented  in  printed  form.  On 
motion  these  reports  were  received  and  ordered  filed. 

The  report  of  the  General  Secretary  was  printed  in  full  in  Rkligious  Education  for  April,  1907 

treasurer's  report 

For  the  Year  Etiding  January  ji,  igoj 

Receipts 

Balance  in  Bank,  February  i,  1906 $  1,428  .07 

Balance  in  Cash  6  .99 

Membership  dues    5,420  .78 

Sale  of  Proceedings 474  -60 

Pledges  (including  "Guarantee  Fund,"  S685). .  1,412  .98 

New  contributions 2,227  .87 

Miscellaneous 1 10  .78 


Total $11 ,082  .07     $1 1 ,082  .07 


294  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Expenditures 

Salary  —  Secretary    $  2,047  .30 

Office  Assistant 834  .83 

Office  rent  and  incidentals  987  .37 

Postage  and  expressage 91 1  .02 

Printing  —  Old  accounts : 

1903  account 353  .87 

1904  account 1,560  .29 

1905  account i,997  -9° 

Note  at  Commercial  National  Bank 300  .00 

Interest  on  these  accounts  and  loans 229  .27 

Printing,  Current,  1906,  Journal 573  .25 

Stationery 417-33 

Office  furniture  and  fixtures 340  .60 

Traveling 464  .66 

Total $11,017  .69     $11,017  .69 

Balance $       64 .38 

Liabilities 
Printing  —  1903  account.  University  of  Chicago 

Press $  1,449  .88 

Note,  Commercial  National  Bank 2,000  .00 

Total $  3,449  .88 

Assets 

Credit  —  Balance  in  bank $  58  .51 

Cash  in  hand 5  .87           $64  .38 

Pledges  outstanding 163  .00 

Pledges  due  on  " Guarantee  Fund" 815  .00 

Proceedings  on  hand,  figured  at  one-third  retail 

price 1,813  -67 

Office  furniture,  library,  etc 1,000  .00 

Bills  due 35  -65 

Total , $  3,891 .70 

JAMES  H.  ECKELS, 

Treasurer. 

The  report  of  the  Committee  on  Enrollment  was  presented  by  its 
Chairman,  the  Rev.  Franklin  D.  Elmer,  as  follows:  Number  of  regis- 
tered delegates  528,  from  25  states  of  the  Union,  and  from  five  foreign 


THE  MINUTES  OF  THE  FOURTH  CONVENTION         295 

countries:  from  New  York  State,  421;  Massachusetts,  13;  Pennsyl- 
vania, 12;  Illinois,  12;  Indiana,  7;  Connecticut,  10;  Ohio,  8;  Rhode 
Island,  5;  Michigan,  2;  New  Jersey,  9;  Texas,  i;  Missouri,  2;  Ver- 
mont, 2;  Tennessee,  5;  Maryland,  i ;  Kansas,  2;  District  of  Columbia, 
I ;  North  Carolina,  i ;  Georgia,  i ;  Wisconsin,  i ;  Minnesota,  3  ;  Maine, 
I ;  Iowa,  I ;  North  Dakota,  2 ;  New  Zealand,  i ;  Ontario,  5 ;  Japan,  i ; 
Great  Britain,  i;   China,  i. 

On  motion  the  report  of  the  Committee  was  received  and  filed. 

The  report  of  the  Committee  on  Resolutions  was  presented  by  its 
Chairman,  President  Henry  Churchill  King. 

RESOLUTIONS   ADOPTED 

"Resolved,  That  the  Association  wishes  to  express  its  warmest  gratis 
tude  to  the  local  committee  of  arrangements,  under  the  chairmanship 
of  Dr.  H.  H.  Stebbins,  and  the  various  committees  associated  with  them, 
for  the  marked  thoughtfulness,  the  unstinted  devotion,  and  the  extraor- 
dinary efl5ciency  with  which  their  work  has  been  done ;  to  the  different 
churches  and  institutions  of  the  city  that  have  so  heartily  co-ojterated  in 
providing  for  the  jjleasure  of  the  delegates,  and  in  meeting  the  needs  of 
the  Association  and  its  departments  in  their  multiplied  gatherings ;  to  the 
students'  club  of  the  Rochester  Theoloirical  Seminary,  to  the  pupils  of 
the  public  schools  and  to  the  glee  club  of  the  University  of  Rochester, 
and  those  associated  with  them  for  the  inspiring  service  of  song  rendered ; 
to  the  press  of  Rochester  for  the  intelli.c^ently  ajjjjreciative  and  the  satis- 
factory reports  of  the  sessions  of  the  convention;  to  the  railroads,  for 
courtesies  extended ;  and  to  the  large  number  of  distinguished  speakers 
who  have  testified  to  their  interest  in  the  great  cause  for  which  the  asso- 
ciation stands,  by  coming  at  large  expenditure  of  time  and  money  to 
share  in  its  deliberations. 

"That  the  Association  reaffirms  its  original  policy  that  it  does  not 
exist  to  rival  or  supplant  existing  educational  or  religious  organizations 
and  agencies,  but  rather  to  furnish  to  all  these  a  common  ground  on  which 
they  may  meet  and  a  clearing  house  for  educational  and  religious  ideas 
and  ideals;  thus  giving  to  these  institutions  opportunities  to  suj)})lement 
one  another's  work  and  to  make  the  peculiar  contribution  of  each  most 
surely  affect  all;  and  in  general  to  secure  such  co-operation,  unification, 
and  federation  as  shall  indefinitely  strengthen  the  influence  of  all. 

"The  Association  gratefully  recognizes  the  cordial  co-operation 
increasingly  given  in  its  work  by  these  various  organizations  and  agen- 
cies; and  registers  its  puq^ose,  in  loyal  re.t;ard  for  their  seinirate  tasks, 
and  with  their  permission,  steadily  to  utilize  for  the  great  common  ends 


2()6  IMIl':   MATI'lklALS  Ol'  l<  MLK  ;  1(  )US   lODlK'A'I'K  )N 

of  ;ill,  (heir  S|il('ii(liil  slicMij'th.  Only  tluis  can  llu-  Association  fulfill  its 
aim  to  stand  for  llic  unification  and  ( onsolidation  of  the  ideal  forces  o 
the  nation.  This  means  that  the  s|)e(  ifi(  work  of  the  Association  must 
inevitably  be  done  *  hielly  throu,!';h  its  departments,  which  represent 
these  exislinii;  institutions  and  interests  of  all  kinds.  On  the  work  of 
Ihese  departments  the  work  of  the  Association  must  increasingly  depend. 
That,  as  the  foundation  for  sui  h  possiliie  unil'u  ation  and  consolidation, 
the  Association  rejoii  (>s  in  the  matured  convii  lion,  everywhere  more 
manifest,  of  the  essential  unity  of  all  I'ducation,  rec  reative,  manual, 
intellectual,  aesthetii,  moral,  and  reli.!j;ious  —  that  true  Iraininj;  of  any 
side  of  man  is  traininfj;  everywhere,  that  ne;.i,lect  anywhere  is  neglect 
everywhere.  'I'his  sense  of  the  essential  unity  of  the  work  and  aim  of  all 
makes  possible  a  cooperation  of  the  ideal  inti-rests  and  forces  earlier 
hardly  to  be  dreamed  of. 

"The  Asso(  ialion  believes  thai  the  record  of  the  year  just  closed  with 
its  steady  pro;!;ress  financially,  throu;';h  its  ])ul)h\ations  and  through  its 
central  ollu  e,  makes  i  lear  that  it  has  passed  the  exjierimental  sta!!,eand 
has  RMc  hed  a  position  of  assuicd  permanence  and  strength.  It  has 
good  reason  t«)  fare  hopefully  and  conlidently  its  future  tasks.  The  year 
began  for  lertain  special  reasons  in  nuu  h  discouragement;  it  ends  in 
glad  confidence. 

"The  Association  was  l)orn  in  a  deep  sense  of  our  national  need  of  a 
great  new  emphasis  upon  moral  and  relij^ious  education,  of  the  intcr- 
pi'uetration  of  education  and  relii'.ious  ideals. 

"if  it  did  not  exist,  patriotism  alone  would  demand  that  another 
agency  to  do  exat  tly  its  work  should  be  ft)rme(l  without  delay.  It  is 
needed;   it  is  meeting  the  need;   it  must  meet  it  more  and  more." 

Signed:  Henry  Churchill  King,  L.  L.  l)oggett,J.  L.  Cunninggim, 
W.  N.  Martslorm,  W.  L.  Henry,  R.  C.  Hughes. 

On  motion  the  report  of  the  committee  wa.s  adopted. 

The  report  of  the  Committee  on  Nominations  was  ]>resentcd  by  its 
chairman,  Mr.  L.  Will)ur  Messer. 

On  motion  the  Recording  Secretary  was  instructed  to  cast  a  ballot 
for  the  persons  named  in  the  re|)ort. 

The  report  of  the  Hoard  of  Direi  tors  was  presented  by  Mr.  L. 
Wilbur  Messer. 

On  motion,  the  report  of  the  connnitlee  was  adopted,  and  the 
changes  in  the  Constitution  ri\  ommended  were  a])])roved. 

The  (  hanges  are  as  follows: 

ARTlfl.I';    111 

Cause  name  of  Dept.  b  to  be  Sei  ondary  Schools. 


THK  MINU  TKS  OK    I'HK  lOlKI'll  (( tW  i:\ri  OX  .-(,7 

Take  t)vil  Dcpt.  S.  Privali-  S*  hools.  Siihstituli-  tluTcfor  l)i'|>l.  S, 
"  I'Vali'rnal  and  Sex  iai  Scrviic." 

Add  l>c|>t.   iS,  "  I''oroi<;n  Mission  St  hools." 

ARTiri.K    IV  —  MKMHI.KSnil' 

Skc.  4.  Cause  5tli  siMitencc  lo  read,  "  MtMiiI)crslii(t  fees  sliall  be* unie 
line  annually  on  the  ilate  of  jtiinins',  the  Assu  iaiion." 

ARTICLli    V  —  Ol'IK'KKS 

Sec.  2.  Add,  "The  Ass(xiation  shall  also  choose  ai  eat  h  Cieneial 
Convention  one  or  nu)re  temporary  secretaries  tt)  assist  the  Ket  t)rdiny, 
Secretary;  they  shall  ht)ld  tilVu  e  only  durinji;  the  meetini^  at  whit  h  they 
are  chosen." 

Sec.  5.  Cause  phrase,  "eiuliii!',  Jan.  ^1,"  to  read,  "endinr,  Detcni- 
ber  31." 

The  l)udi;et  for  the  t  alendar  year  was  also  presented  by  Mr.  Messer 
on  behalf  of  the  Hoard  of  Dira  tt)rs.  On  motion  the  ret  t)nnnendations 
of  the  Hoard  of  Dirtx  tors  were  adopted  as  the  budj^et  of  the  Keli};ious 
Education  Asscxiation  for  the  ensuing  year. 

THE  BUDGET  l-'OR  igoy 

ESTIMATKD     KXI'KNDITIIKKS 

General  Secretary $  .^,000  .00 

Office  assistant tjoo  .00 

Rent  of  olVice yoo  .00 

Office  furniture 100  .00 

Postaj.je  and  c.\l)^essa^;e 700  .00 

Printinfi  Journal 730  .00 

Traveling  expenses 500  .00 

Miscellaneous 350  .00 

Interest 125  .00 

S  7,195.00 
Present  debt  ^A49  •«« 

Total $10,644  .88 


re 


Total,  including  New  Volume  $2,000  .00 $1 2,644  -^^ 

A  motion  was  made  and  carried  that  the  ret onunendalitiu'^  in  ilic 
port  of  the  General  Set  ret  a  ry  be  appn)ved. 


298  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

An  appeal  was  then  made  by  Mr.  Messer  for  funds  to  help  in  carrying 
forward  the  work  of  the  Association  for  the  coming  year. 

At  1 1 :30  the  regular  program  appointed  for  the  morning  was  taken 
up,  when  the  annual  survey  of  progress  was  presented  by  President 
William  Douglas  Mackenzie. 

The  session  of  the  morning  was  closed  with  prayer  by  President 
Rush  Rhees. 


FOURTH  GENERAL  SESSION  OF  THE  CONVENTION 

After  Scripture  reading  and  prayer  by  the  Rev.  L.  H.  Murlin,  D.  D., 
President  of  Baker  University,  Prof.  Walter  Rauschenbusch  presented 
the  opening  paper  on  the  general  theme  of  the  evening,  "Materials  of 
Religious  Education  in  the  Life  of  a  Nation,"  on  "What  is  a  Christian 
Nation?";  Dr.  Arthur  J.  Brown  on,  "The  Responsibility  of  a  Christian 
Nation  for  the  Religious  Education  of  the  World,"  and  President 
Jacob  G.  Schurmann  on,  "The  Quickening  of  the  Public  Conscience." 

Following  this  the  retiring  President,  Dr.  W.  H.  P.  Faunce  intro- 
duced the  new  President,  Henry  Churchill  King,  D.  D.,  President 
of  Oberlin  College.  President  King  responded  in  a  short  address  on 
the  "Significance  of  the  Movement  for  Religious  Education."  The 
music  for  the  evening  was  furnished  by  the  Glee  Club  of  the  University 
of  Rochester.     The  Convention  adjourned  with  prayer. 

DEPARTMENTAL   MEETINGS 
On  Wednesday,  Departments  held  meetings  as  follows: 

IV.  Churches  and  Pastors Central  Church,  Small  Auditorium. 

V.  Sunday  Schools First  Methodist  Church,  S.  S.  Room. 

VII.  Elementary  Schools Central  Church,  Ailing  Class  Room. 

X.  Christian  Associations ....  Central  Church  Parlor. 
XI.  Young  People's  Societies.  .Brick  Church,  Chapel. 

XII.  The  Home First  Baptist  Church,  S.  S.  Room. 

On  Thursday,  the  Departments  held  meetings  as  follows : 

I.  Council Central  Church,  Small  Auditorium. 

II.  Universities  and  Colleges,  Central  Church,  Ailing  Class  Room. 
III.  Theological  Seminaries  .  .Central  Church,  Parlor  C. 
V.  Sunday  Schools First  Methodist  Church,  S.  S.  Room. 

XI.  Young  People's  Societies. .Brick  Church,  Chapel. 

XIII.  Libraries Central  Church,  Hubbard  Class  Room. 


THE  MINUTES  OF  THE  FOURTH  CONVENTION  299 

SUNDAY   SCHOOL   EXHIBIT 

There  was  installed  in  the  smaller  auditorium  an  exhibit  in  Reli- 
gious Education  consistini;  of  maps,  charts,  plans,  outlines,  samples  of 
work  done  by  pupils  in  the  Sunday  schools,  drawings,  text-books  and 
materials  used  in  these  schools  and  also  in  the  Y.  M.  C.  A.  This  ex- 
hibit was  in  the  charge  of  Prof.  Richard  Morse  Hod'^e,  and  the  Rev. 
Franklin  D.  Elmer. 


THE  ROCHESTER  COMMITTEE  OF 
ARRANGEMENTS 


EXECUTIVE   COMMITTEE 


Stebbins,  Henry  H.,  Chairman. 
Millard,  Nelson. 
Bartlett,  Murray. 
Barbour,  Clarence  A. 


Rhees,  Rush,  Advisory. 
Rowland,  F.  S, 
Gannett,  W.  C. 
Carroll,  Clarence  F. 


CHAIRMEN  OF  COMMITTEES 

Decorations-Printing,  Music        Geo.  W.  Walton 

WiNFRED  J.  Smith  Notices  to  Teachers, 

Devotional  Services   ....  Dr.  Stewart  Clarence  F.  Carroll 

Entertainment    and    Transportation,         Programs     Dr.  Gannett 

Dr.  Bartlett      Publicity Dr.  Millard 

Meetings  and  Ushers.  .  .  .Dr.  Barbour      Treasurer       Eugene  T.  Curtis 


GENERAL  COMMITTEE 


Adler,  Isaac. 
Albertson,  Charles  C. 
Aldridge,  Miss  Lura. 
Alling,  Joseph  T. 
Alling,  Mrs.  Joseph  T. 
Applegarth,  H.  C. 
Barbour,  Clarence  A. 
Barry,  William  C. 
Bartlett,  Murray. 
Bausch,  William. 
Bliss,  ^iss  Mary  I. 
Bradshaw,  Miss  Emily. 
Bradstreet,  J.  Howard. 
Brown,  Miss  Martha  E. 
Buell,  George  C. 
Burton,  Henry. 
Burton,  Mrs.  Henry  F. 
C apron,  Harold  S. 
Carnahan,  George  A. 
Carroll,  Clarence  F. 
Castle,  Wilmot. 
Colt,  Don  S. 
Colt,  Miss  Mary  S. 
Conklin,  Henry  W. 
Converse,  Rob  Roy. 
Crapsey,  Algernon  S. 
Curtis,  Eugene  T. 
Cutler,  James  G. 
Dewey,  Charles  A. 


Dickinson,  James  T. 
Dinkey,  John  F. 
Duffy,  James  P.  B. 
Dykstra,  Lawrence. 
Ely,  William  S. 
Farley,  Mrs.  Porter. 
Farley,  Porter. 
FooTE,  Nathaniel. 
Forbes,  George  M. 
Gannett,  Mrs.  W.  C. 
Gannett,  William  C. 
Graham,  James  S. 
Green,  Charles  A. 
Grose,  A.  W. 
Hakes,  Miss  L.  H. 
Hale,  George  D. 
Hale,  Mrs.  William. 
Hanna,  Edward  J. 
Harris,  Miss  A.  VanStone. 
Hart,  Edward  P. 
Hauser,  Conrad  A. 
Helmkamp,  J.  F. 
Hollister,  George  C. 
Hollister,  Granger. 
Hollister,  Mrs.  George  C. 
Hubbard,  William  A.,  Jr. 
Hubbell,  Walter  S. 
Kendall,  Horace  I. 
Kimball,  Harold  C. 


300 


THE  MINUTES  OF  THE  FOURTH  CONVENTION 


301 


Landsberg,  Max. 
Lindsay,  Alexander  M. 
LoMB,  Henry. 

LOWENTHAL,  MaX. 

Lyon,  Edmund. 
Miller,  George  D. 
Miller,  Louis  H. 
Miller,  Miss  Mary  J. 
Millard,  Nelson. 
MiLLiMAN,  Miss  Mary. 
Mitchell,  Francis  B. 
Montgomery,  Mrs.  W.  A. 
Montgomery,  William  A. 
MoREY,  William  C. 
Mulligan,  Mrs.  Edward  W; 
Murphy,  Mrs.  Daniel  B. 
NicuM,  John. 

Ocumpaugh,  Mrs.  Sarah  J. 
O'Connor,  Joseph. 
Pond,  Nathan  P. 
Rauschenbusch,  Walter. 
Rhees,  Mrs.  Rush. 
Rhees,  Rush. 
Robinson,  Charles  M. 
Robinson,  Mrs.  Charles  M. 
Ross,  Lewis  P. 
Rowland,  F.  S. 
Scott,  Miss  Edith  A. 


.Shutt,  E.  E. 
Sibley,  Hiram  W. 
Sibley,  Rufus  A. 
Skeele,  Amos  D. 
Smith,  Winfred  J. 
Stebbins,  Henry  H. 
Stephens,  J.  B.  M. 
Stewart,  J.  W.  A. 
Stewart,  Mrs.  J.  W.  A. 
Strayer,  Paul  Moore. 
Strong,  Augustus  H. 
Sutherland,  Arthur  E. 
Taylor,  Mrs.  William  R. 
Taylor,  William  R. 
Walton,  George  W. 
Watkins,  George  B. 
Webb,  William  W. 
Webster,  M.  R. 
Weet,  Herbert  S. 
Wetmore,  L.  G. 
Wetmore,  Mrs.  E.  P. 
Whitbeck,  John  F.  W. 
Whitmore,  Valentine  F. 
Whiton,  Miss  Julia  F. 
WiCKES,  Mrs.  Robert. 
Williams,  S.  C. 
Wooden,  Miss  Leonora. 
Woodward,  Roland. 


THE  CONSTITUTION  OF  THE  ASSOCIATION 


ARTICLE  I  —  NAME 

This  Association  shall  be  entitled  "The  Religious  Education  Asso- 
ciation." 

ARTICLE   II  —  PURPOSE 

The  purpose  of  this  Association  shall  be  to  promote  religious  and 
moral  education. 

ARTICLE   III  —  DEPARTMENTS 

Section  i.  The  Association  shall  conduct  its  work  under  several 
departments  as  follows:  (i)  The  Council  of  Religious  Education; 
(2)  Universities  and  Colleges;  (3)  Theological  Seminaries;  (4)  Churches 
and  Pastors;  (5)  Sunday  Schools ;  (6)  Secondary  Schools;  (7)  Element- 
ary Public  Schools;  (8)  Fraternal  and  Social  Service;  (9)  Teacher  Train- 
ing; (10)  Christian  Associations;  (11)  Young  People's  Societies;  (12)  The 
Home;  (13)  Libraries;  (14)  The  Press;  (15)  Foreign  Mission  Schools; 
(16)  Summer  Assemblies;   (17)  Religious  Art  and  Music. 

Sec  2.  Other  departments  may  be  organized  on  the  approval  of  the 
Executive  Board  hereinafter  provided. 

Sec.  3.  In  each  Department  except  the  Council  of  Religious  Educa- 
tion the  voting  membership  shall  consist  of  such  members  of  the  Asso- 
ciation as  express  in  writing  their  desire  to  be  affiliated  with  the 
department  and  are  accepted  by  the  Executive  Committee  thereof. 

Sec.  4.  The  Council  of  Religious  Education  shall  consist  of  sixty 
members,  who  shall  be  active  members  of  the  Association.  The  original 
membership  shall  be  selected  by  the  Executive  Board  of  the  Association, 
ten  for  one  year,  ten  for  two  years,  ten  for  three  years,  ten  for  four  years, 
ten  for  five  years,  ten  for  six  years. 

Vacancies  in  the  Council  shall  be  filled,  in  alternation,  one  half  by  the 
Council  itself,  the  other  half  by  the  Board  of  Directors  hereinafter  pro- 
vided. The  absence  of  a  member  from  two  consecutive  annual  meet- 
ings of  the  Council  may  be  regarded  as  equivalent  to  resignation  of 
membership,  and  a  new  member  may  be  elected  for  the  unexpired  term. 

There  shall  be  a  regular  annual  meeting  of  the  Council,  in  connection 
with  the  annual  meeting  of  the  Association.  The  regular  election  of 
members  of  the  Council  shall  take  place  at  this  meeting.  If  the  Board 
of  Directors  shall  for  any  reason  fail  to  elect  its  quota  of  members  annu- 
ally, such  vacancy  or  vacancies  shall  be  filled  by  the  Council  itself. 


THE  MINUTES  OF  THE  FOURTH  CONVENTION         303 

The  Council  shall  elect  its  own  officers  and  adopt  its  own  bv-laws, 
provided  that  these  shall  not  be  inconsistent  with  the  Constitution  of  the 
Association. 

The  Council  shall  have  for  its  object  to  reach  and  to  disseminate 
correct  thinking  on  all  jj^eneral  subjects  relatini^  to  reli;,'ious  and  moral 
education.  Also,  in  co-operation  with  the  other  departments  of  the 
Association,  it  shall  initiate,  conduct,  and  L;uide  the  thorouf^h  investiga- 
tion and  consideration  of  important  educational  questions  within  the 
scope  of  the  Association.  On  the  basis  of  its  investigations  and  consider- 
tions  the  Council  shall  make  to  the  Association,  or  to  the  Board  of 
Directors,  such  recommendations  as  it  deems  expedient  relating  to  the 
work  of  the  Association. 

There  shall  be  appointed  annually  some  person  to  submit,  at  the 
next  annual  meeting,  a  report  on  the  progress  of  religious  and  mora 
education  during  the  year;  this  person  need  not  be  selected  from  the 
members  of  the  Council. 

ARTICLE  IV  —  MEMBERSHIP 

Section  i.  There  shall  be  three  classes  of  members.  Active 
(individual  and  institutional).  Sustaining,  and  Corresponding. 

Sec.  2.  Active  members  shall  be  (i)  teachers,  pastors,  and  any 
persons  otherwise  en;: aged  or  interested  in  the  work  of  religious  or  moral 
education  as  represented  by  the  seventeen  departments  named  in  Article 
III.     (2)  Institutions  and  organizations  thus  engaged. 

Sec.  3.  The  Corresjjonding  Members  shall  be  i)ersons  not  resident 
in  America  who  may  be  elected  to  such  membership  by  the  Board  of 
Directors.  The  number  of  Corresponding  Members  shall  at  no  time 
exceed  fifty. 

Sec.  4.  The  fees  of  membership  shall  be  as  follows:  Active  Mem- 
bers shall  pay  an  annual  fee  of  three  dollars.  Sustaining  Members,  an 
annual  fee  of  ten  dollars.  Corresponding  Members  shall  pay  no  fees. 
All  fees  shall  become  due  annually  on  the  date  of  joining  the  Association. 
Members  who  have  paid  into  the  Association  the  amount  of  One  Hun- 
dred Dollars  at  one  time  shall  be  designated  life  members. 

Sec.  5.  Members  may  withdraw  from  membershiji  by  giving 
written  notice  to  the  Secretary  before  January  3 1 .  Resuni])tion  of  mem- 
bership will  be  jiossible  on  payment  of  the  annual  fee  for  the  current 
year. 

Sec.  6.  All  members  of  the  Association  whose  fees  are  paid  shall 
receive  the  volume  of  Proceedings  of  the  Annual  Convention. 

(By  special  act  of  the  Executive  Board,  passed  May  11,  1905,  the 


304  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Journal,  Religious  Education,  will  be  sent  to  all  members  without 
extra  charge.) 

Sec.  7.  All  members  of  the  Association  shall  be  elected  by  the  Board 
of  Directors. 

Sec.  8.  Only  those  members  whose  fees  are  paid  shall  have  the 
right  to  vote  and  to  hold  office  in  the  Association  and  its  departments. 

ARTICLE   V  —  OFFICERS 

Section  i.  The  of&cers  of  the  Association  shall  be  as  follows: 
President,  sixteen  Vice-Presidents,  General  Secretary,  Editorial  Secre- 
tary, Recording  Secretary,  Treasurer,  a  Board  of  Directors,  and  an 
Executive  Board. 

Sec.  2.  The  President,  and  Vice-Presidents,  shall  be  chosen  by 
ballot  on  a  majority  vote  of  the  Association  at  its  annual  meeting,  and 
shall  hold  office  for  one  year,  or  until  their  successors  are  chosen.  The 
Association  shall  also  choose  at  each  General  Convention  one  or  more 
temporary  Secretaries  to  assist  the  Recording  Secretary ;  they  shall  hold 
office  only  during  the  meeting  at  which  they  are  chosen. 

Sec.  3.  The  President  shall  preside  at  the  meetings  of  the  Associa- 
tion, and  of  the  Board  of  Directors,  and  shall  perform  the  duties  usually 
devolving  upon  a  presiding  officer.  In  his  absence  the  first  Vice-Presi- 
dent in  order  who  is  present  shall  preside,  and  in  the  absence  of  all  Vice- 
Presidents,  a  pro-tempore  chairman  shall  be  appointed  on  nomination, 
the  Recording  Secretary  putting  the  question. 

Sec.  4.  The  Secretaries  shall  be  elected  by  the  Executive  Board, 
which  shall  fix  their  compensation  and  their  term  of  office.  The 
Recording  Secretary  of  the  Association  shall  also  be  the  Recording  Sec- 
retary of  the  Board  of  Directors  and  of  the  Executive  Board. 

The  Recording  Secretary  shall  keep  a  full  and  accurate  report  of  the 
proceedings  of  the  general  meetings  of  the  Association,  and  of  all  meet- 
ings of  the  Board  of  Directors. 

Sec.  5.  The  Treasurer  shall  be  elected  by  the  Executive  Board. 
He  shall  receive,  and  hold,  invest,  or  expend,  under  the  direction  of  this 
Board,  all  money  paid  to  the  Association;  shall  keep  an  exact  account  of 
receipts  and  expenditures,  with  vouchers  for  the  latter ;  shall  render  the 
accounts  for  the  fiscal  year,  ending  December  31,  to  the  Executive  Board, 
and  when  these  are  approved  by  the  Executive  Board,  shall  report  the 
same  to  the  Board  of  Directors.  The  Treasurer  shall  give  such  bond 
for  the  faithful  discharge  of  his  duties  as  maybe  required  by  the  Executive 
Board. 

Sec.  6.     The  Board  of  Directors  shall  consist  of  one  member  from 


THE  MINUTES  OF  THE  FOURTH  CONVENTION  305 

each  state,  territory,  district,  or  province,  havin<^  a  membership  of 
twenty-five  or  more  in  the  Association,  tOL,'ether  with  twenty  members 
chosen  at  large,  to  be  elected  by  ballot  on  a  majority  vote  of  the  Associa- 
tion at  the  Annual  Convention.  These  members  of  this  Board  shall 
serve  for  one  year,  or  until  their  successors  are  chosen.  In  addition,  the 
President,  First  Vice-President,  Secretaries,  Treasurer,  and  the  members 
of  the  Executive  Board,  shall  be  members  of  the  Board  of  Directors.  In 
1903  one  member  shall  be  elected  by  the  Association  for  each  state,  terri- 
tory, district,  or  province,  represented  in  the  list  of  siii;ners  to  the  Call 
for  the  Convention. 

Each  President  of  the  Association  shall  at  the  close  of  his  term  of 
office  become  a  Director  for  life. 

The  Board  of  Directors  shall  have  power  to  fill  all  vacancies  in  their 
own  body  and  in  the  several  departments  of  the  Association;  shall  have 
in  charge  the  general  interests  of  the  Association,  excepting  those  herein 
intrusted  to  the  Executive  Board;  and  shall  make  all  necessary  arrange- 
ments for  the  meetings  of  the  Association. 

Sec.  7.  The  E.xecutive  Board  shall  consist  of  twenty-one  members 
elected  by  the  Board  of  Directors,  to  hold  office  for  seven  years.  In  1903 
the  Executive  Board  shall  be  elected  by  the  Association,  and  at  the  first 
meeting  of  the  Board  the  term  of  service  of  each  member  shall  be  deter- 
mined by  lot,  three  for  one  year,  three  for  two  years,  three  for  three  years, 
three  for  four  years,  three  for  five  years,  three  for  six  years,  and  three  for 
seven  years.  The  President,  First  Vice-President,  Secretaries,  and 
Treasurer  shall  be  ex-ofjicio  members  of  the  Executive  Board.  This 
Board  shall  elect  its  own  chairman. 

This  Board  shall  be  the  corporate  body  of  the  Association,  and  (i) 
shall  provide  for  the  safekeeping  and  exj^enditure  of  all  funds  accruing  to 
the  Association;  (2)  shall  carry  into  eflfect  the  actions  of  the  Association 
and  of  the  various  departments;  (3)  shall  publish  the  annual  report,  the 
reports  of  departments  and  of  special  committees,  and  such  other  mater- 
ial as  shall  further  the  purpose  of  the  Association;  (4)  shall  e.xercise  the 
functions  of  the  Board  of  Directors  during  the  interval  of  its  meetings; 
(5)  shall  fix  its  quorum  at  not  less  than  seven  members. 

This  Board  shall  make  an  annual  report  of  its  work  during  the  year 
to  the  Board  of  Directors. 

This  Board,  with  the  approval  of  the  Board  of  Directors,  may  appoint 
from  time  to  time  such  special  secretaries  for  the  conduct  of  its  work  as 
shall  be  deemed  advisable.  These  secretaries  shall  be  ex-ofjicio  members 
of  the  Executive  Board. 

Sec.  8.     Each  of  the  seventeen  departments  under  the  Association 


3o6  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

shall  be  organized  with  a  President,  a  Recording  Secretary,  and  an  Exec- 
utive Secretary.  The  President  shall  preside  at  the  meetings  of  the 
department,  and  shall  perform  the  other  duties  of  a  presiding  officer. 
The  Recording  Secretary  shall  keep  a  record  of  the  proceedings  of  the 
meetings  of  the  department,  and  a  list  of  the  members  of  the  department. 
The  President,  the  Secretaries,  and  not  less  than  three  nor  more  than 
seven  members  of  the  department,  shall  constitute  the  Executive  Com- 
mittee for  the  department.  The  Executive  Secretary  shall  be  appointed 
by  the  Executive  Board,  and  shall  hold  office  continuously,  subject  to  the 
action  of  the  Board.  His  duty  shall  be  to  keep  the  machinery  of  the 
department  in  motion.  The  President,  the  Recording  Secretary,  and 
the  remaining  members  of  the  Executive  Committee  shall  be  elected  by 
ballot  on  a  majority  vote  of  the  members  of  the  department  present  and 
voting  at  a  meeting  held  at  the  time  of  the  annual  convention,  and  they 
shall  hold  office  for  one  year,  or  until  their  successors  are  chosen.  The 
action  of  these  departments  shall  be  recognized  as  the  official  action  of 
the  Association  only  when  approved  by  the  Board  of  Directors. 

In  the  year  1 903  the  officers  of  each  department  shall  be  appointed 
by  the  Executive  Board. 

ARTICLE   VI  —  MEETINGS 

Section  i  .  The  annual  meeting  of  the  Association  shall  be  held  at 
such  time  and  place  as  shall  be  determined  by  the  Board  of  Directors. 

Sec.  2.  Special  meetings  of  the  Association  may  be  called  by  the 
President  at  the  request  of  five  members  of  the  Board  of  Directors. 

Sec.  3.  Any  department  of  the  Association  may  hold  a  special  meet- 
ing of  the  department  at  such  time  and  place  as  by  its  own  regulations  it 
shall  appoint. 

Sec.  4.  The  Board  of  Directors  shall  hold  its  regular  meetings  at 
the  place,  and  not  less  than  two  hours  before  the  time,  of  the  assembling 
of  the  Association.  Special  meetings  of  the  Board  may  be  held  at  such 
other  times  and  places  as  the  Board,  or  the  President,  shall  determine. 

Each  new  Board  shall  organize  at  the  session  of  its  election. 

ARTICLE  VII  —  amendments 

This  Constitution  may  be  altered  or  amended  at  a  regular  meeting  of 
the  Association  by  the  unanimous  vote  of  the  members  present,  or  by  a 
two-thirds  vote  of  the  members  present,  provided  that  the  alteration  or 
amendment  has  been  substantially  proposed  in  writing  at  a  previous 
meeting. 

ARTICLE   VIII  —  BY-LA V^fS 

By-laws,  not  inconsistent  with  this  Constitution,  which  have  been 
approved  by  the  Board  of  Directors,  may  be  adopted  at  any  regular 
meeting,  on  a  two-thirds  vote  of  the  members  of  the  Association  present. 


THE  OFFICERS  OF  THE  ASSOCIATION 

1907 
PRESIDENT 

Henry  Churchill  King,  D.  D President  Obcrlin  College,  Oberlin,  Ohio. 

VICE-PRESIDENTS 

George  Hodges,  D.  D Dean  Episcopal  Theological  School,  Cam- 
bridge, Mass. 

E.  B.  Alderman,  LL.  D President  The  University  of  Virginia,  Char- 
lottesville, Va. 

Henry  M.  Beardslee Mayor,  Kansas  City,  Mo. 

Elmer  E.  Brown,  Ph.  D United    States   Commissioner   of    Education, 

Washington,  D.  C. 

Newell  M.  Calhoun,  D.  D Pastor  Second  Congregational  Church,  Win- 

sted,  Conn. 

James  S.  Cutler Mayor,  Rochester,  N.  Y. 

E.  B.  Craighead,  LL.  D...    President  Tulane  University,  New  Orleans,  La. 

William  N.  Hartshorn Chairman  Executive  Committee  of  Interna- 
tional S.  S.  Assn.,  Boston,  Mass. 

Abram  W.  Harris,  LL.  D President  Northwestern  University,  Evanston, 

111. 

William  Dewitt  Hyde,  LL.  D.   .  .  President  Bowdoin  College,  Brunswick,  Maine. 

Richard  H.  Jesse,  LL.  D President  University  of  Missouri,  Columbia, 

Mo. 

William  F.  King,  D.  D.,  LL.  D....  President  Cornell  College,  Mt.  Vernon,  Iowa. 

William  D.  Murray 76  Williams  St.,  New  York  City. 

GiFFORD  Pinchot United    States    Commissioner    of    Forestry, 

Washington,  D.  C. 

Frank  Strong,  LL.  D President    University   of   Kansas,    Lawrence, 

Kansas 

Benjamin  Ide  Wheeler,  LL.  D..  .President  University  of   California,    Berkeley, 

Cal. 

EXECUTIVE  BOARD 

The  general  officers  0}  the  Association,  ex-officio: 
Presidenl,  Henry  Churchill  King. 
First  Vice-Presideni,  George  Hodges. 

General  Secretary,  Henry  F.  Cope,  Association  Building,  Chicago,  111. 
Recording  Secretary,  William  P.  Merrill,  Pastor  Si.xth  Presbyterian  Church, 

Chicago. 
Treasurer,  Charles  L.  Hutchinson,  Vice  President  Corn  Exchange  National 

Bank,  Chicago. 
CHAIRMAN  OF  THE  EXECUTIVE  BOARD 
William  Douglas  Mackenzie,  D.D.  President  Hartford  Theological  Seminary, 

Hartford,  Conn. 

307 


3o8  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

VICE-CHAIRMAN 

L.  Wilbur  Messer General  Secretary  Y.  M.  C.  A.,  Chicago,  111. 

Jesse  A.  Baldwin,  M.  A.. Attorney  and  Counsellor  at  Law,  Oak  Park, 

Illinois. 

William  C.  Bitting,  D.  D Pastor  Second  Baptist  Church,  St.  Louis,  Mo. 

George  Albert  Coe,  Ph.  D Professor  Northwestern  University,  Evanston, 

111. 

John  AI.  Coulter,  Ph.  D Professor  University  of  Chicago,  Chicago,  111. 

James  S.  Dickerson Editor  The  Standard,  Chicago,  111. 

David  R.  Forgan,  M.  A President  National  City  Bank,  Chicago,  111. 

Charles  Cuthbert  Hall,  D.  D., 

LL.D President  Union  Theological  Seminary,  New 

York  City. 
Abram  W.  Harris,  LL.  D President  Northwestern  University,  Evanston, 

111. 

Walter  L.  Hervey,  M.  A Examiner  Board  of  Education,  New  York  City. 

Edmund  J.  James,  LL.  D President  The  University  of  Illinois,  Urbana, 

111. 
Shailer  Mathews,  D.  D Professor  in  Divinity  School  of  University  of 

Chicago,  Editor  of  The  World  Today. 

Caroline  Hazard,  LL.  D President  Wellesley  College,  Wellesley,  Mass. 

James  Spencer  Dickerson Editor  of  The  Standard,  Chicago,  Illinois. 

Charles  M.  Stuart,  DD.,  LL.  D..  Professor  Garrett  Biblical  Institute,  Evanston, 

111. 
Richard  Cecil  Hughes,  D.  D.  .  .  .President  Ripon  College,  Ripon,  Wis. 
Frank  Knight  Sanders,  D.  D.  .  .  .Secretary  Congregational  S.  S.  and  Publishing 

Society,  Boston,  Mass. 
William  Shaw    Treasurer  United  Society  Christian  Endeavor, 

Boston,  Mass. 
Herbert  L.  Willett,  Ph.  D Professor  University  of  Chicago,  Chicago,  111. 

BOARD  OF  DIRECTORS 
DIRECTORS  FOR  LIFE 

Frank  Knight  Sanders,  D.  D 14  Beacon  St.,  Boston,  Mass. 

Charles  Cuthbert  Hall,  D.  D.,  LL.  D President     Union      Theological 

Seminary,  New  York  City. 
William  Fraser  McDowell,  D.  D.,  LL.  D.  .  .  .Bishop      Methodist     Episcopal 

Church,  Chicago,  111. 
William  H.  P.  Faunce,  D.  D.,  LL.  D President      Brown     University, 

Providence,  Rhode  Island. 

DIRECTORS  AT  LARGE 

Charles  R.  Henderson,  Ph.  D.,  D.  D Professor  University  of  Chicago. 

Neheml'^h  Boynton,  D.  D Pastor  Clinton  Avenue  Congrega- 
tional Church,  Brooklyn. 

Charles  F.  Kent,  Ph.  D Professor   Yale    University,   New 

Haven,  Conn. 

Samuel  A.  Eliot,  D.  D President    American    Unitarian 

Association,    Boston,    Mass. 


THE  OIFICERS  OF  THE  ASSOCIATION  309 

Robert  A.  Falconer,  LL.  1) Professor     Presbyterian     College, 

Halifax,  N.  S. 

Calvin  H.  French.  D.  D President  Huron  College,   Huron, 

South  Dakota. 

Rev.  J.  D.  Hammond,  D.  D Secretary,    Board    of    Education, 

M.  E.  Church  South,  Nashville, 
Tenn. 

Rev.  Pascal  Harrower,  A.  M Chairman  Sunday  School  Commis- 
sion, Diocese  of  New  York. 

Ch.\rles  R.  Van  Hise,  Ph.  D President  University  of  Wisconsin, 

Madison,  Wis. 

Robert  L.  Kelly,  Ph.  M President  Earlham  College,  Rich- 
mond, Indiana. 

James  H.  Kirkland,  LL.  D Professor    Vanderbilt     University, 

Nashville,  Tenn. 

Mrs.  Andrew  MacLeish Glencoe,  111. 

John  E.  McFayden,  A.  M Professor  Knox  College,  Toronto, 

Canada. 

Walter  Miller Professor  Tulane  University,  New 

Orleans,  La. 

Samuel  C.  Mitchell,  Ph.  D Professor  Richmond  College,  Rich- 
mond, Va. 

Rev.  Floyd  W.  Tompkins,  D.  D Rector    Holy    Trinity    Episcojjal 

Church,  Philadelphia,  Pa. 

William  J.  Tucker,  D.  D.,  LL.  D President  Dartmouth  College,  Han- 
over, N.  H. 

George  B.  Stewart,  D.  D.,  LL.  D President  Auburn  Theological  Se- 
minary, Auburn,  N.  Y. 

Rev.  Charles  R.  Brown,  D.  D Pastor        First        Congregational 

Church,   Oakland,   Cal. 

Rev.  Henry  H.  Stebbin's,  D.  D Rochester,  N.  Y. 

STATE  DIRECTORS 

Calijornia,  William  Horace  Day,  D.   D.,  Pastor  First  Congregational  Churvli 

Los  Angeles. 
Connecticut,  Rev.  Rockwell  H.  Potter,  Pastor  First  Church  of  Christ,  Hartford, 
Illinois,  Herbert  W.  G.\tes,  M.  A.,  Secretary,  Central  Y.  M.  C.  .\.,  Chicago. 
Indiatui,  William  L.  Bryan,  Ph.  D.,  President  University  of  Indiana,  Bloomington. 
Iowa,  Rev.  Frank  L.  Hodgdom,  Pastor  Plymouth  Congregational  Church,  Dcs 

Moines. 
Kansas,  L.  H.  Murlin,  D.  D.,  President  Baker  University,  Lawrence. 
Maine,  Professor  Alfred  W.  .\nthony,  D.  D.,  Professor  Cobb  Divinity  School, 

Evanston. 
Maryland,  J.  B.  \'an  Meter,  Dean  of  Woman's  College,  Baltimore. 
Massachusetts,  Appleton  Park  Williams,  Boston. 
Michigan,  Rev.  S.  B.  Meeser,  D.  D.,  Pastor  Woodward  Avenue  Baptist  Church. 

Detroit. 
Mississippi,  Robert  B.  Fulton,  LL.  D.,  Chancellor  University  of  Mississippi. 


3IO  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Missouri,  Rev.  James  P.  O'Brien,  Congregation  S.  S.  and  Publishing  Society, 

Kansas  City. 
New  Hampshire,  Professor  Herman  H.  Horne,  Ph.  D.,  Professor  Dartmouth 

College,  Hanover. 
New  Jersey,  Rev.  William  H.  Boocock,  Pastor  First  Reformed  Church,  Bayonne 
New  York,  O.  P.  Gifford,  D.  D.,  Pastor  Delaware  Ave.  Baptist  Church,  Buffalo. 
Ohio,  Herbert  Welch,  D.  D.,  President  Ohio  Wesley  an  University,  Delaware. 
Oregon,  James  Edmunds,  Baptist  S.  S.  Missionary,  McMinnville. 
Pennsylvania,  Joseph  Swain,  LL.  D.,  President  Swarthmore  College,  Swarthmore. 
Rhode  Island,  Rev.  Lester  Bradner,  Jr.,  Ph.  D.,  Providence. 
Tennessee,  B.  L.  Wiggins,  Vice-Chancellor  University  of  South,  Suwanee. 
Texas,  J.  S    Barcus,  Professor  Southwestern  University,  Georgetown. 
Vermont,  Rev.  Harry  R.  Miles,  Brattleboro. 

Washington,  S.  B.  L.  Penrose,  D.D.,  President  Whitman  College,  Walla  Walla. 
Wisconsin,  Reginald  Heber  Weller,  Protestant  Episcopal  Bishop  of  Fond  du 

Lac. 
Ontario,  Rev.  R.  Douglas  Fraser,  D.  D.,  Editor  Sunday  School  Pubhcations, 

Presbyterian  Church  in  Canada,  Toronto. 


OFFICERS  OF  THE  DEPARTMENTS 

The  Executive  Committee  of  each  Department  consists  of  three  oflScers  and  from  three  to 
seven  additional  members.  The  names  ot  the  Ptesident,  Recording  Secretary,  and  Executive 
Secretary  of  each  Department  are  indicated  below,  in  this  order. 


/.     THE  COUNCIL 
CoE,  Geo.  Albert,  Ph.  D.,  Evanston,  111. 
Doggett,  L.  L.,  Ph.  D.,  Springfield,  Mass. 
Votaw,  Clyde  W.,  Ph.  D.,  Chicago,  111. 


//.     UNIVERSITIES  AND  COLLEGES 
MacLean,  George  E.,  LL.  D.,  Iowa  City,  Iowa. 
Zehring,  Blanche,  Wells  College,  Aurora,  N.  Y. 
Stearns,  Wallace  N.,  Grand  Forks,  N.  D. 


III.     THEOLOGICAL  SEMINARIES 
Porter,  Prof.  Frank  C,  New  Haven,  Conn. 
Stuart,  Charles  M.,  A.  M.,  D.  D.,  Evanston,  111. 
Mathews,  Shailer,  Ph.  D.,  D.  D.,  Chicago,  111. 


IV.     CHURCHES  AND  PASTORS 
Barnes,  Lemuel  Call,  D.  D.,  Worcester,  Mass. 
Nason,  George  Frank,  M.  A.,  Wilmington,  Del. 
Merrill,  William  P.,  D.  D.,  Chicago,  111. 


V.     SUNDA  Y  SCHOOLS 
Stewart,  George  B.,  D.  D.,  LL.  D.,  Auburn,  N.  Y. 
Fergusson,  E.  Morris,  D.  D.,  Newark,  N.  J. 
Street,  J.  Richard,  Ph.  D.,  Syracuse,  N.  Y. 


THE  OFFICERS  OF  THE  ASSOCIATION  31! 

VI.     SECONDARY  SCHOOLS 
Ruling,  Ray  Greene,  A.  M.,  Sc.  D.,  Cambridge,  Mass. 
GiLMAN,  Arthur,  A.  M.,  Cambridge,  Mass. 


VII.     ELEMENTARY  PUBLIC  SCHOOLS 
Hervey,  Walter  L.,  Ph.  D.,  New  York,  N.  Y. 
RowE,  Stewart  H.,  Ph.  D.,  Brooklyn,  N.  Y. 
Carr,  John  W.,  A.  M.,  Dayton,  Ohio. 


VIII.     FRATERNAL  AND  SOCIAL  SERVICE 
Wood,  Walter  M.,  Chicago,  111.     (Executive  Secretary) 


IX.     TEACHER-TRAINING 
Street,  J.  Richard,  Ph.  D.,  Syracuse,  N.  Y. 
Pike,  Henry  H.,  New  York,  N.  Y. 
Brown,  Marianna  C,  Ph.  D.,  New  York,  N.  Y. 


X.     CHRISTIAN  ASSOCIATIONS 
DOGGETT,  L.  L.,  Ph.  D.,  Springfield,  Mass. 
RoSEVEAR,  Henry  E.,  Louisville,  Ky. 
Cooper,  Wm.  K.,  Springfield,  Mass. 

XI.      YOUNG  PEOPLE'S  SOCIETIES 
Wells,  Amos  R.,  Boston,  Mass.    (Recording  Secretary) 
Chamberlain,  Harrie  R.,  D.  D.,  Rochester,  N.  Y.    (E.xecutive  Secretary) 


XII.     THE  HOME 
Henderson,  Charles  Richmond,  D.  D.,  Ph.  D.,  Chicago,  111. 
Miller,  Mrs.  Emily  Huntington,  Englewood,  N.  J. 
Hart,  Joseph  Kinmont,  A.  B.,  Chicago,  111. 


XIII.     LIBRARIES 
Root,  Azariah  S.,  A.  M.,  Oberlin,  Ohio. 
Lindsay,  Mary  R.,  Evanston,  111. 
Ahern,  Mary  Eileen,  Chicago,  111. 


XIV.     THE  PRESS 
Bridgman,  Rev.  Howard,  Boston,  Mass. 
Young,  Jesse  Bowman,  D.  D.,  Cincinnati,  Ohio. 
Ellis,  William  T.,  Philadelphia,  Pa. 

XV.     FOREIGN  MISSION  SCHOOLS 
XVI.    SUMMER  ASSEMBLIES 
Vincent,  George  E.,  Ph.  D.,  Chicago,  111. 
Harlburt,  J.  L.,  D.  D.,  Bloomfield,  N.  J. 
HuLLEY,  Lincoln,  Ph.  D.,  De  Land,  Fla. 


XVII.     RELIGIOUS  ART  AND  MUSIC 
Jones,  Lester  B.,  M.  A.,  Chicago,  111.    (Executive  Secretary) 


312  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

OFFICERS  OF  THE  COUNCIL 

President  —  Processor  George  A.  Coe,  Ph.  D. 

Northwestern  University,  Evanston,  111. 

Recording  Secretary  —  President  L.  L.  Doggett,  Ph.D. 

International  Young  Men's  Christian  Association  Training  School,  Spiingfield, 
Mass. 
Executive  Secretary  —  Professor  Clyde  W.  Votavv,  Ph.  D. 

University  of  Chicago,  Chicago,  111. 

ADDITIONAL  MEMBERS   OF   THE  EXECUTIVE   COMMITTEE 
President  Charles  Cuthbert  Hall,  D.  D. 

Union  Theological  Seminary,  New  York  City. 

Professor  Samuel  T.  Dutton,  A.  M. 

Teachers  College,  Columbia  University,  New  York  City. 

MEMBERS  OF  THE  COUNCIL 

The  year  number  under  each  name  indicates  the  date  to  which  the  member's 
six-year  term  of  office  extends. 
Baldwin,  J.  Mark,  Ph.  D.,  LL.  D. 

1907.  Professor  Johns  Hopkins  University,  Baltimore,  Md. 

Ballantine,  Wm.  G.,  D.  D.,  LL.  D. 

1912.    Instructor  Y.  M.  C.  A.  Training  School,  321  St.  James  Av.,  Springfield,  Mass. 

Blakeslee,  Erastus,  Rev. 

1908.  Editor  Bible  Study  Union  Les.sons,  250  Devonshire  Street,  Boston,  Mass. 

Bowne,  Borden  P.,  LL.  D. 

1912.     Professor  Boston  University,  Boston,  Mass. 

Brown,  Elmer  E.,  Ph.  D. 

1908.     United  States  Commissioner  of  Education,  Wasliington,  D.  C. 

Brown,  Marianna  C,  Ph.  D. 

1908.  35  West  130th  Street,  New  York  City. 

Brumbaugh,  Martin  G.,  Ph.  D.,  LL.  D. 

1912.     Superintendent  of  Schools,  3324  Walnut  Street,  Philadelphia,  Pa. 

Burton,  Ernest  D.,  D.  D. 

1900      Professor  University  of  Chicago,  Chicago,  111. 

Butler,  Nichol.^s  Murray,  Ph.  D.,  LL.  D. 

1912      President  Columbia  University,  New  York  City. 

Chappell,  E.  B.,  Rev.,  D.  D. 

1909.  Editor  Sunday  School  PubHcations,  Methodist  Episcopal  Church,  South, 
Nash^'ille,  Tenn. 

Coe,  George  A.,  Ph.  D. 

1912.     Professor  Northwestern  Univeisity,  Evanston,  III. 

Dawson,  George  E.,  Ph.  D. 

19 1 2.     Professor  Hartford  School  of  Religious  Pedagogy,  Hartford,  Conn. 

Doggett,  L.  L.,  Ph.  D. 

1907.  President  International  Training  School,  Sp'ingfield,  Mass. 

DuBois,  Patterson. 

191 1.     Literary  Advisor  and  Editor,  401  South  Fortieth  Street,  Philadelphia,  Pa. 

Dutton,  Samuel  T. 

1911.     Professor  Teachers  College,  Columbia  University,  New  York  City. 

Eliot,  Samuel  A.,  D.  D. 

1911.     President  American  Unitarian  Association,  25  Beacon  Street,  Boston,  Mass. 

Faunce,  William  H.  P.,  D.  D.,  LL.  D. 

1909.     President  Brown  University,  Providence,  R.  I. 

FoRBUSH,  William  B.,  Rev.,  Ph.  D. 

1909.     Pastor  Woodward  Avenue  Congregational  Church,   702  Second  Avenue, 
Detroit,  Mich. 

Haley,  J.  J.,  Rev.,  D.  D. 

1908.  Pastor  Seventh  Street  Christian  Church,  Richmond,  Va. 

Hall,  Charles  Cuthbert,  D.  D. 

1908.     President  Union  Theological  Seminary,  New  York  City. 


THE  OFFICERS  OF  THE  ASSOCIATION  313 

Hammond,  J.  D.,  Rev.,  D.  D. 

jmii.     Secretary  of  Education,   Methodist  Episcopal  Church.  South.   NashWlle, 
Tenn. 

Harris,  W.  T.,  LL.  D. 

1010.     Ex-Commissioner  of  Education,  Washington,  D.  C. 

Harrower,  Pascal,  Rev. 

1909.  Rector  Church  of  the  Ascension.  West  New  Brighton,  N.  Y. 

Henderson,  Charles  R.,  D.  D.,  Pit.  D. 

1911.  Professor  University  of  Chicago,  Chicago,  111. 

Hervey,  Walter  L.,  Ph.  D. 

1912.  Examiner  Board  of  Education,  N'cw  York  City. 

Horne,  Herman  H.,  Ph.  D. 

1907.     Professor  Dartmouth  College,  Hanover,  N.  H. 

King,  Henry  Churchill,  D.  D. 

1910.  President  Oberlin  College,  Oberlin.  Ohio. 

Mathews,  Shailer,  D.  D. 

1907.  Professor  University  of  Chicago.  Chicago,  HI. 

McDowell,  William  F.,  D.  D.,  LL.  D. 

1007.     Bishop  of  the  Methodist  Episcopal  Church,  57  Washington  Street,  Chicago, 

McMuRRY,  Frank  N.,  Ph.  D. 

1910.     Professor  Teachers  College,  Columbia  University,  New  York  City. 

Mead,  George  W.,  Rev.,  Ph.  D. 

1908.  Pastor  First  Presbyterian  Church,  Newport,   R.  I. 
Miller,  Rufus  W.,  D.  D. 

1907.     Secretary  Board  of  the  Reformed  Church,  130S  Arch  Street,  Philadelphia, 
Pa. 

Peloubet,  F.  N.,  Rev.,  D.  D. 

1907.  Aubumdale,  Mass. 

Pratt,  Waldo  S.,  Mus.  D. 

1909.  Professor  Hartford  Theological  Seminary,  Hartford,  Conn. 
Sanders,  Frank  K.,  D.  D.,  Ph.  D. 

1910.  Secretary  Congregational  Sunday  School  and  Publishing  Society,  14  Beacon 
Street,  Boston,  Mass. 

Shahan,  Thomas  J.,  Very  Rev.,  J.  U.  L. 

1908.  Professor  Catholic  University,  Washington,  D.  C. 

Spalding,  John  L. 

1910.  R.  C.  Bishop  of  Peoria,  Peoria,  III. 
Starbuck,  Edwin  D.,  Ph.  D. 

191 1.  Professor  University  of  Iowa.  Iowa  City,  Iowa. 

Stewart,  George  B.,  D.  D. 

1909.  President  Auburn  Theological  Seminary,  Auburn,  N.  Y. 

St.  John,  Edward  P. 

1912.  Professor  Hartford  School  of  Religious  Pedagogy,  Hartford,  Conn. 

Swain,  Joseph,  LL.  D. 

1909.  President  Swarthmore  College,  Swarthmorc,  Pa. 

T.^YLOR,  Graham,  D.  D. 

1910.  President  Chicago  Theological  Seminary,  Chicago.  III. 

Thwing,  Charles  F.,  D.  D.,  LL.  D. 

1909.  President  Western  Reserve  University,  Cleveland,  Ohio. 

Tillett,  Wilbur  F.,  D.  D. 

ipij.     Dean  Theological  Faculty,  Vanderbilt  University.  Nash\illc.   Trnn. 

Tracy,  Frederick,  Ph.  D. 

191 1.  Lecturer  Toronto  University,  Toronto,  Ontario,  Canada. 
Tyler,  B.  B.,  Rev.,  D.  D. 

1910.  Pastor  Broadway  Christian  Church,  Denver,  Colo. 
Votaw,  Clyde  W.,  Ph.  D. 

191 1.  Professor  University  of  Chicago,  Chicago,  III. 

Wells,  Amos  R. 

igt2.     Editor  " Christian  Endeavor  World,"  Treraont  Temple.  Boston,  Mass. 


1  members  —  7  for  1907,  7  for  1908,  9]for  1909,  7  for  1910.  S  for  101 1.  10  for  1912. 


MEMBERS  OF  THE  ASSOCIATION 

The  names  are  arranged  by  states,  those  in  cities  where  there  are  five  or  more 
members  are  given  first,  under  the  name  of  the  cities,  then  follow  the  names  of  the 
rest  of  the  members  in  each  state  alphabetically.  The  asterisk  (*)  indicates  Sus- 
taining Members,  the  dagger  (f)  indicates  Life  Members. 

ALABAMA 

Bates,  Rev.  George  E.,  B.  A.,  B.  D.,  Pastor  Pilgrim  Congregational  Church, 
1601  Tenth  Avenue  South,  Birmingham. 

Brown,  Rev.  Walter  S.,  Pastor  Fountain  Heights  Baptist  Church,  927  North 
Thirteenth  Street,  Birmingham. 

Dillingham,  Rev.  Pitt,  Principal  Calhoun  Colored  School,  Calhoun. 

Harte,  Rev.  A.  C,  General  Secretary  Y.  M.  C.  A.,  Mobile. 

Murfee,  H.  O.,  M.  a.,  Assistant  Superintendent  Marion  Military  Institute,  Mar- 
ion. 

ARIZONA 

Schafer,  Rev.  Frank  H.,  B.  D.,  Pastor  First  Methodist  Episcopal  Church,  Tucson. 

ARKANSAS 

Barrett,  Rev.  Frank,  Pastor  Methodist  Episcopal  Church  South,  Searcy. 
Hendrix  College,  Conway. 

Hollett,  C.  M.,  Ph.  D.,  D.  D.,  Presiding  Elder  Little  Rock  District,  Ark.,  Con- 
ference Methodist  Episcopal  Church,  1 3 1 1  Summit  Avenue,  Little  Rock. 
Little,  Rev.  Fred,  Forest  City. 
Ouachita  College,  Arkadelphia. 

CALIFORNIA 
Berkeley 

Bade,  Wm.  F.,  Ph.  D.,  Professor  Pacific  Theological  Seminary,  2616  College 

Avenue. 
BucKHAM,  John  A.,  A.  B.,  Professor  Pacific  Theological  Seminary. 
*McLean,  John  Knox,  D.  D.,  President  Pacific   Theological   Seminary. 
Nash,  Charles  S.,  A.  M.,  D.  D.,  Dean  and  Mary  A.  Crocker  Professor  of 

Homiletics  and  Pastoral  Theology,  Pacific  Theological  Seminary. 
Pacific  Theological  Seminary,  2417  Bancroft  Way. 
Pacific  Unitarian  School  for  the  Ministry,  2417  Bancroft  Way. 
Parsons,  Rev.  Edward  Lambe,  B.  A.,  Rector  Saint  Mark's  Church. 
Stone,  Rev.  George  W.,  Field  Secretary  American  Unitarian  Association. 
Trinity  Methodist  Episcopal  Sunday  School,  2240  Ward  Street. 

San  Francisco 

Brewer,  John  Marks,  B.  S.,  Teacher  Wilmerding  School  of  Industrial  Arts* 

458  Guerrero  Street. 
Briggs,  Rev.  Arthur  H.,  D.  D.,  Pastor  Central  Methodist  Episcopal  Church, 

193 1  Webster  Street. 

314 


MEMBERS  OF  THE^ASSOCIATION  315 

BuRLiNGAME,  Rev.  George  E.,  D.  D.,  Pastor  First  Baptist  Church,  Sausalito. 
Fisher,  Charles  R.,  General  Secretary  Northern  California  Sunday  School 

Association,  1548  Fulton  St. 
Sunday  School  Commission  of  California,  731  California  Street. 

Baldwin,  Rev.  C.  G.,  Pastor  First  Congregational  Church,  727  Bryant  Street, 
Palo  Alto. 

Boyd,  Rev.  Thomas,  D.  D.,  Pastor  First  Presbyterian  Church,  Fresno. 

Brinsted,  C.  W.,  a.  M.,  B.  D.,  Superintendent  Missions  for  Baptist  Convention 
of  California,  1326  Tenth  Avenue,  Oakland. 

♦Day,  Thomas  F.,  D.  D.,  Professor  Old  Testament  Language  and  Literature  San 
Francisco  Theological  Seminary,  San  Anselmo. 

Day,  Rev.  William  Horace,  M.  A.,  B.  D.,  Pastor  First  Congregational  Church, 
Los  Angeles. 

Downs,  Rev.  Francis  A.,  Pastor  M.  E.  Church  South,  Santa  Rosa. 

Fulmer,  L.  Roy,  S.  T.  B.,  Auburn. 

Lloyd,  Rev.  Louis  D.,  Pastor  First  Methodist  Episcopal  Church,  Escondido. 

Macaulay,  Rev.  Joseph  P.,  Pastor  Benicia  Methodist  Episcopal  Church,  Benicia. 

Marston,  George  W.,  San  Diego. 

McKibben,  Wm.  K.,  Merchant,  546  Herkimer  Street,  Pasadena. 

Mills,  Benjamin  Fay,  D.  D.,  Minister  of  the  Los  Angeles  Fellowship,  1124  In- 
graham  Street,   Los  Angeles. 

Mowbray,  Rev.  Henry  B.,  Assistant  Pastor  First  Congregational  Church,  233 
Orange  Street,  Oakland. 

Patten,  Rev.  Arthur  B.,  Pastor  First  Congregational  Church,  Santa  Rosa. 

Price,  Dr.  W.  R.,  Pastor  The  People's  Church,  Long  Beach. 

Rodger,  Rev.  Jay  George,  Ph.  D.,  144  Eliot  Street,  Long  Beach. 

ScuDDER,  Rev.  Wm.  H.,  Pastor  Park  Congregational  Church,  3113  Ellis  Street, 
South  Berkeley. 

Sibley,  Rev.  Josiah,  B.  D.,  621   Locust  Avenue,  Long  Beach. 

Smither,  a.  C,  M.  a..   Pastor  First  Christian  Church,  1500  West  Adams  Street, 
Los  Angeles. 

fSPRAGUE,  Otto  Sylvester  A.,  Merchant,  Pasadena. 

WiCHER,  Rev.  Edward  Arthur,  M.  A.,  D.  D.,  Professor  New  Testament  Inter- 
pretation, San  Francisco  Theological  Seminary,  San  Anselmo. 

Wilcox,  B.  B.,  State  Secretary  Y.  M.  C.  A.,  Los  Angeles. 

Zahn,  Edwin  L.,  Santa  Paula. 

COLORADO 

Colorado  College,  Colorado  Springs. 

Forward,  Rev.  DeWitt  Daniel,  A.  M.,  Pastor  Baptist  Church,  Greeley. 

Parsons,  Edward  S.,  A.  M.,  B.  D.,  Litt.  D.,  Dean  and  Professor  of  English, 

Colorado  College,  328  South  Nevada  Avenue,  Colorado  Springs. 
PiNKHAM,  Rev.  Henry  W.,  Pastor  Bethany  Baptist  Church,  Denver. 
Slocum,  Rev.  William  F.,  LL.  D.,  President  Colorado  College,  Colorado  Springs. 
Tyler,  Rev.  B.  B.,  D.  D.,  Pastor  South  Broadway  Christian  Church,  158  South 

Pennsylvania  Avenue,  Denver. 
Work,  Rev.  Edgar  A.,  D.  D.,  Pastor  Presbyterian  Church,  1215  North  Nevada 

Avenue,  Colorado  Springs. 


3i6  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

CONNECTICUT 
Hartford 

Adams,  John  Coleman,  A.  M.,  D.  D.,  Pastor  Universalist  Church,  83  Sigour- 
ney  St. 

Barrett,  Rev.  Austin  Bradley,  D.  D.,  Associate  Professor  and  Secretan.- 
Hartford  Theological  Seminary. 

Colton,  Alcott  B. 

GiLLETT,  A.  L.,  Ph.  D.,  Professor  Hartford  Theological  Seminary,  i  Wethers- 
field  Avenue. 

Hartford  Theological  Seminary. 

*Jacobus,  Melanchton  W.,  D.  D.,  LL.  D.,  Professor  Hartford  Theological 
Seminary,  14  Marshall  Street. 

Kelsey,  Rev.  Henry  H.,  Pastor  Fourth  Congregational  Church,  108  .'\nn 
Street. 

Knapp,  Ezra  Charles,  B.  A.,  Instructor  Hartford  School  Religious  Ped- 
agogy, 1507  Broad  Street. 

Knight,  Edward  H.,  D.  D.,  Dean  Hartford  School  Religious  Pedagog)'. 

*Mackenzie,  William  Douglas,  D.  D.,  President  Hartford  Theologica  1 
Seminary. 

Merriam,  Alexander  R.,  Ph.  D.,  Professor  Hartford  Theological  Seminary. 

Mitchell,  Edwin  Knox,  Ph.  D.,  D.  D.,  Professor  Hartford  Theological 
Seminary. 

Perkins,  Henry  A.,  27  Marshall  Street. 

Phelps,  Oscar  A.,  441  Albany  Avenue. 

Paton,  Lewis  Boyles,  Ph.  D.,  Professor  Hartford  Theological  Seminar}-, 
50  Forest  Street. 

Potter,  Rev.  Rockwell  Harmon,  Pastor  First  Church  of  Christ,  142  Wash- 
ington Street. 

Pratt,  Waldo  S.,  Mus.  D.,  Professor  Hartford  Theological  Seminary. 

Ranney,  Rev.  William  W.,  Pastor  Park  Congregational  Church,  811  Asylum 
Avenue. 

tSMiTH,  Mrs.  Eliza  T.,  66  Forest  Street. 

St.  John,  Edward  P.,  Professor  Hartford  School  of  ReHgious  Pedagog)'. 

Sunderland,  Rev.  J.  T.,  A.  M.,  The  Victoria,  High  Street. 

Thayer,  Charles  S.,  Ph.  D.,  Librarian  Case  Memorial  Library,  Hartford 
Theological  Seminary. 

Twichell,  Rev.  Joseph  H.,  Pastor  Asylum  Hill  Congregational  Church, 
125  Woodland  Street. 

Middletown 

Craig,   George  A.,  Superintendent  Congregational  Sunday  School,  Broad 

Street. 
Greene,  Rev.  Frederick  W.,  Pastor  South  Congregational  Church. 
Hazen,  Azel  W.,  D.  D.,  Pastor  First  Congregational  Church,  299  Court  Street. 
Rice,  William  Worth,  Ph.  D.,  D.  D.,  Professor  Wesleyan  University. 
Winchester,  Caleb  T.,  L.  H.  D.,  Professor  Wesleyan  University. 

New  Haven 

Bacon,  Rev.  Benjamin  W.,  D.  D.,  Litt.  D.,  Professor  Yale  Divinity  School, 
244  Edwards  Street. 


MEMBERS  OF  THE  ASSOCIATIOX  3x7 

Chapman,  Rev.  Edward  M.,  245  Lawrence  Street. 

Curtis,   Rev.  Edward  L.,  Ph.  D.,  D.  D.,  Professor  Yale  DiWnity  School, 

61  Trumbull. 
HoTCHKiss,  Ada  S.,  Primary  Sunday  School  Teacher,  Yale  Station. 
Ives,  Mrs.  Charles  L.,  66  Trumbull  Street. 
Kent,  Charles  Foster,  Ph.  D.,  Professor  Yale  University. 
Leete,  Willlam  White,  D.  D.,  Pastor  Dwight  Place  Congregational  Church, 

205  Orchard  Street. 
Porter,    Frank  C,   Ph.   D.,   D.  D.,   Professor   Yale  Divinity  School,   266 

Bradley  Street. 
Porter,  Lucrus  Chapin,  B.  A.,  Yale  Divinity  School,  641  Yale  Station. 
Stokes,  Rev.  Anson  Phelps,  Jr.,  M.  A.,  Secretary  Yale  University. 
Walker,  Williston,  Ph.  D.,  D.  D.,  Professor  Yale  University,  281  Edwards 

Street. 
Williams,  Mary  L.,  7g  Howe  Street. 
Yale  University  Library. 

Winsted 

Calhoun,   Rev.   Newell   M.,  Pastor  Second  Congregational  Church,  804 

Main  Street. 
Colt,  Lum.\n  C.,  Walnut  Street. 

Elmer,  Rev.  Fr.\nklin  D.,  Pastor  First  Baptist  Church. 
Elmer,  Mrs.  Fr.\nklin  D. 

Kidder,  Rev.  B.  F.,  Ph.  D.,  Pastor  M.  E.  Church,  49  High  Street. 
Marsh,  F.  W.,  Bible  School  Teacher,  First  Baptist  Church. 
S.ANFORD,  R.\lph  A.,  Superintendent  First  Baptist  Bible  School,  325  North 

Main  Street. 
Strong,  Frederick  C,  36  Walnut  Street. 
Sunday  School  First  B.\ptist  Chlt?ch. 
Ackerman,  Rev.  Arthur  W..  D.  D.,  Pastor  Central  Congregational  Church,  268 

Main  Street,  Torrington. 
.\CKLEY,  Rev.  J.  B.,  .\.  ^^.  Pastor  Methodist  Episcopal  Church,  Burnsidc. 
Addison,  Rev.  Ch.\rles  Morris,  Rector  St.  John's  Parish,  Stamford. 
.\llen,  E.  K.,  21-23  Colony  Street,  Meriden. 

Beadle,  Rev.  Harry  A.,  A.  B.,  Minister  Congregational  Church,  Yantic. 
Beard,  Ger.\ld  H.,  Ph.  D.,  Bridgeport. 
Bigelow,  Warren  D.\niels,   A.  M.,  Pastor  Third  Congregational  Church,  32 

Fair  Street,  Guilford. 
Blake,  Rev.  Henry  A.,  Sutford  Springs. 
Blakeley,  Rev.  Quincy,  South  Glastonbury. 
Brown,  Rev.  T.  EDW^N,  D.  D.,  Pastor  First  Baptist  Church,  31  High  Street,  New 

Britain. 
BuRNHAM,  Waterman  R.,  Sunday  School  Teacher,  Y.  M.  C.  A.,  362  Main  Street, 

Norwich. 
Burt,  Rev.  Enoch  H.,  Pastor  Congregational  Church,  Ivoryton. 
Bushee,  Rev.  George  A.,  Pastor  Congregational  Church,  Madison. 
Carter,    Frederic   R.,  D.  D.,  Pastor  First  Congregational  Church,  Southing- 
ton. 
CUMMINOS,  Mrs.  W.  H.,  Superintendent  Sunday  School,  Plantsville. 


3i8  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Darling,  Robert,  Superintendent  Methodist  Episcopal  Sunday  School,  Simsbury. 

Ensign,  Josiah  R.,  M.  A.,  Simsbury. 

Gerrie,  Rev.  A.  W.,  B.  A.,  Pastor  First  Congregational  Church,  Ridgefield. 

Grant,  Rev.  John  H.,  Pastor  Center  Congregational  Church,  630  Broad  Street, 
Meriden. 

Hall,  William  H.,  Superintendent  Public  Schools,  West  Hartford. 

Hazen,  Rev.  Austin,  Pastor  Congregational  Church,  Thomaston. 

Hersey,  Rev.  Harry  Adams,  A.  B.,  A.  M.,  S.  T.  B.,  Editor  "Onward," 
Stafford. 

HiLLiARD,  Mary  R.,  Principal  Saint  Margaret's  School,  Waterbury. 

Holmes,  Rev.  William  T.,  Pastor  Congregational  Church,  Watertown. 

Hull,  Rev.  Robert  Chipman,  A.  B.,  Pastor  Second  Baptist  Church,  SufBeld. 

Hyde,  Rev.  Frederick  S.,  Pastor  First  Church  of  Christ,  Congregational,  Groton. 

Ives,  Rev.  Howard  Colby,  Pastor  First  Unitarian  Church,  114  Hempstead 
Street,  New  London. 

Jaquith,  Rev.  C.  A.,  Pastor  Congregational  Church,  South  Windsor. 

Landers,  Rev.  Warren  P.,  Westport. 

Lathrop,  Rev.  William  G.,  B.  A.,  B.  D.,  M.  A.,  Pastor  Shelton  Congregational 
Church,  301  Coram  Avenue,  Shelton. 

Lewis,  Rev.  Everett  E.,  Pastor  Congregational  Church,  Haddam. 

Lord,  Rev.  A.  J.,  204  Colony  Street,  Meriden. 

Lutz,  Adam  R.,  A.  M.,  B.  D.,  Bloomfield. 

Macfarland,  Rev.  Charles  S.,  Ph.  D.,  South  Norwalk. 

McDuffee,  Rev.  Charles  Brown,  A.  B.,  B.  D.,  Pastor  Congregational  Church, 
Windham. 

Olmstead,  Rev.  Edgar  H.,  Pastor  Congregational  Church,  Kensington. 

Pratt,  Rev.  Lewellyn,  D.  D.,  Pastor  Broadway  Congregational  Church,  149 
Broadway,  Norwich. 

Sanford,  Charles  E.,  M.  D.,  235  Vine  Street,  Bridgeport. 

Sheldon,  Warren  French,  B.  A.,  B.D.,  Pastor  Methodist  Episcopal  Church, 
Simsbury. 

Stearns,  Rev.  William  F.,  M.  A.,  Pastor  Congregational  Church,  Norfolk. 

Strayer,  Rev.  Luther  Milton,  A.  M.,  Pastor  Congregational  Church,  Glaston- 
bury. 

Talmadge,  Rev.  Elliott  Ford,  General  Secretary  Conn.  Sunday  School  Asso- 
ciation, Wauregan. 

Tweedy,  Rev.  Henry  Hallam,  Pastor  South  Congregational  Church,  286  West 
Avenue,  Bridgeport. 

Walkley,  Francis  S.,  Sunday  School  Worker  of  United  Church;  Normal  Secre- 
tary for  Connecticut,  Plantsville. 

West,  Rev.  Lester  L.,  D.  D.,  Pastor  Second  Congregational  Church,  59  Church 
Street,  Norwich. 

White,  Charles  E.,  Superintendent  Sunday  School  First  Congregational  Church, 
Groton. 

fWiLLiAMS,  Samuel  H.,  Glastonbury. 

Williams,  Mrs.  Samuel  H.,  Glastonbury. 

Worcester,  Rev.  Edward  S.,  Pastor  Broadway  Congregational  Church,  149 
Broadway,  Norwich. 

Wright,  Rev.  Arter,  Portland. 


MEMBERS  OF  THE  ASSOCIATION  319 

DELAWARE 

Nasox,  Rev.  George  Frank,  B.  P.,  B.  D.,  M.  A.,  Pastor  Baptist  Church,  Wil- 
mington. 
The  Wilmington  Institute  Free  Library,  Wilmington. 

DISTRICT  OF  COLUMBIA 

Craig,  Arthur  W.,  B.  S.,  Professor  Mechanical  Drawing  in  Armstrong  Manual 
Training  High   School,   Anacostia. 

Washington 

Amos,  Henry  Cooper,  City  Missionary  Episcopal  Church. 

Brown,  Elmer  Ellsworth,  Ph.  D.,  United  States  Commissioner  of  Educa- 
tion. 

Foster,  Mrs.  J.  Ellen,  Assistant  Superintendent  Foundry  Methodist  Epis- 
copal Sunday  School,  The  Portner. 

Harlan,  Rev.  Richard,  D.,  D.  D.,  George  Washington  University. 

Hearne,  Edward  Warren,  A.  M.,  General  Secretary  Y.  M.  C.  A.,  1736  G. 
Street,  North  West. 

Johnson,  B.  P.,  PubHsher,  945  Pennsylvania  Avenue. 

Jones,  Myron  Jermain,  M.  A.,  Director  Education  Y.  M.  C.  A.,  1736  G. 
Street,  North  West. 

Lamson,  Franklin  S.,  2439  Eighteenth  Street,  North  West. 

Moorland,  J.  E.,  1932  Sixteenth  Street,  North  West. 

♦PiNCHOT,  GiFFORD,  United  States  Commissioner  of  Forestry,  161 5  Rhode 
Island  Avenue. 

Simon,  Rabbi  Abram,  Washington  Hebrew  Congregation. 

Warnean,  Frederick  Conover,  Sunday  School  Superintendent,  Fourth 
Presbyterian  Church,  3343  Seventeenth  Street,  North  West. 

WooDROW,  Rev.  Samuel  H.,  Pastor  First  Congregational  Church. 

FLORIDA 

HuLLEY,  Lincoln,  Ph.  D.,  LL.  D.,  President  John  B.  Stetson  University,  De  Land. 
Main,  George  A.,  B.  S.,  M.  E.,  Old  Oak  Farm,  Sisco. 

Norton,  Miss  Helen  S.,  M.  A.,  Professor  History  and  Political  Economy,  Presby- 
terian College,  of  Florida,  Eustls. 
Welch,  Moses  C,  A.  M.,  D.  D.,  Pomona. 

GEORGIA 

Carnegie  Library  of  Atlanta,  Atlanta. 

Cree,  Rev.  Howard  T.,  A.  M.,  Pastor  First  Christian  Church,  Augusta. 

Kilpatrick,  William  Heard,  A.  M.,  308  Eleventh  Street,  Columbus. 

Sale,  Rev.  George,  A.  M.,  Superintendent  Education  American  Baptist  Home 

Mission  Society,  Atlanta. 
University  of  Georgia,  Athens. 
Ware,  Rev.  Edward  T.,  Chaplain  Atlanta  University,  Atlanta. 

HAWAII 

♦Castle,  George  P.,  Sunday  School  Teacher  and  Member  of  Hawaiian  Board 
of  Missions,  Honolulu. 


320  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

MiLLiKEN,  Rev.  Charles  D.,  Kakaha,  Kauai. 
Rath,  James  A.,  Besha  Lane,  Honolulu. 

ScuDDEK,  Rev.  Doremus,  D.  D.,  M  D.,   Corresponding  Secretary  and  General 
Superintendent  Hawaiian  Board  of  Missions,  Honolulu. 

IDAHO 

CowDEN,  Rev.  John  J.,  Presbyterian  Evangelist,  Caldwell. 
HoucHENS,  Walter  O.,  Genesee. 

ILLINOIS 
Chicago 

Adams,   Rev.  Edwin  A.,  D.  D.,  Pastor  Bethlehem  Congregational  Church, 
864  South  Ashland  Avenue. 

*Adams,  J.  B.,  5477  Cornell  Avenue. 

Affleck,  G.  B.,  A.  B.,  Physical  Director  Central  Y.  M.  C.  A.,  153  La  Salle 
Street. 

Albin,  Henry  S.,  Past  Master  Thos.  J.  Turner  Lodge,  A.  F.  and  A.  M.,  167 
Dearborn  Street. 

Ames,  Rev.  Edward  Scribner,  Ph.  D.,  Pastor  Hyde  Park  Church  of  the 
Disciples,  5520  Madison  Avenue. 

*Atkinson,  P.  C,  Department  Secretary  Hyde  Park,  Y.  M.  C.  A. 

*BAiLEy,  Edward  P.,  2400  South  Park  Avenue. 

*Baker,  a.  L,  209  La  Salle  Street. 

*Baldwin,  Henry  R.,  Attorney-at-Law,  708  Reaper  Block. 

tBARTLETT,  Adolphus  C,  2720  Prairie  Avenue. 

♦Barton,  E.  M.,  4920  Greenwood  Avenue. 

Beaton,  Rev.  David,  D.  D.,  1920  ArUngton  Place. 

*Becker,  Abraham  G.,  178  La  Salle  Street. 

Belfield,  Henry,  Director  Chicago  Manual  Training  School,  5738  Washing- 
ton Avenue. 

Bergen,  Rev.  Abram  G.,  A.  M.,  D.  D.,  Pastor  Cumberland  Presbyterian 
Church,  6334  Justine  Street. 

*BESLEy,  C.  H.,  15  South  Chnton  Street. 

*Best,  William,  4612  EUis  Avenue. 

Best,  Nolan  R.,  Associate  Editor,  "The  Interior,"  69  Dearborn  Street. 

*BooTH,  W.  Vernon,  1322  Tribune  Building. 

Breyfogle,  Caroline  M.,  B.  A.,  304  East  Fifty-si.xth  Street. 

*Brown,  William  L.,  1133  The  Rookery  Building. 

*Burns,  Allen  Tibbals,  A.  B.,  Chicago  Commons. 

Burt,  Frank  H.,  President  Y.  M.  C.  A.  Institute  and  Training  School,  153 
La  Salle  Street. 

Burton,  Ernest  D.,  D.  D.,  Professor  University  of  Chicago. 

*Burtt,  Joseph  B  ,  A  B.,  LL.  B.    Attorney  and  Counsellor-at-Law,  5408 
Lexington  Avenue. 

Butler,    Nathaniel,    A.M.,    D.  D.,   LL.D.,    Dean  College  of  Education, 
Chicago,  5601  Madison  Avenue. 

Byrne,  John  H.,  M.  D.,  Deacon  Second  Baptist  Church,  690  West  Monroe 
Street. 

Carman,    George   Noble,   A.  B.,    Director   Lewis   Institute,    235    Ashland 
Boulevard. 


MEMBERS  or  THE  ASSOCIATION  321 

*Carus,  Paul,  LL.  D.,  Editor  "Upen  Court,"  1322  Wabash  Avenue-. 
Centenary  Methodist  Episcopal  Sunday  School,  301  Millard  Avenue. 
Chamberlin,  Georgia  L.,  Executive  Secretary  American  Institute  of  Sacred 

Literature,  387  Fifty-Sixth  Street. 
Chamberlin.  Orlando  E.,  Real  Estate  and  Insurance,  387  East  Fifty-Sixth 

Street. 
Chicago  Theological  Seminary,  81  Ashland  Boulevard. 
Cole,  John  Adams,  Consulting  Engineer,  271  East  Fifty-Third  Street. 
Cook,  Mrs.  Elizabeth  B.,  A.  M.,  President  Chicago  Woman's  Educational 

Union,  316  Washington  Boulevard. 
Cooke,  Ralph  W.,  Departmental  Secretary  Y.  M.  C.  A.,  Raven.swood. 
*Cope,  Rev.  Henry  F.,  General  Secretary  Religious  Education  Association, 

153  La  Salle  Street. 
♦Coulter,  John  Merle,  Ph.  D.,  Professor  University  of  Chicago,  5340  Illlis 

Avenue. 
John  Crerar  Library. 
Grosser,  Rev.  John  R.,  D.  D.,  Pa.stor  Kenwood  Evangelical  Church,  4600 

Greenwood  Avenue. 
tCuDAHY,  Michael,  The  Rookery  Building. 
Davies,  Rev.  J.  W.  F.,  B.  A.,  B.  D.,  Superintendent  and  Pastor  .Xrmour 

Mission,  3312  Dearborn  Street. 
De  Blois,  Austin  Kennedy,  D.  D.,  Pastor  First  Baptist  Church,  3319  Calu- 
met Avenue. 
Dickerson,  J.  Spencer,  Editor,  "The  Standard,"  324  Dearborn  Street. 
DODDS,  Robert,  M.  D.,  144  Oakwood  Boulevard. 
♦Donnelley,  Thomas  E.,  PubUsher,  149  Plymouth  Place. 
Edwards,  O.  S.,  693  Orchard  Street. 
Elliott,  Rev.  George,  D.  D.,  57  Washington  Street. 
Ellis,  Frederick  W.,  B.  D.,  Director  Christian  Institute,  Chicago  Theological 

Seminary,  45  Warren  Avenue. 
ExLEY,  C.  A.,  A.  B.,  73  Middle  Divinity  Hall,  University  of  Chicago. 
Fairman,  Jane,  Clerk  Illinois  Central  Railroad,  5715  Monroe  Avenue. 
♦Farwell,  John  V.,  Jr.,  Merchant,  Monroe  and  Market  Streets. 
♦Fenton,  W.  T.,  4749  Ellis  Avenue. 

Ferguson,  William  Duncan,  338  East  Fifty-seventh  Street. 
♦Ford,  J.  S.,  3906  Lake  .\venue. 

♦Forgan,  David  R.,  President  The  National  City  Bank  of  Chicago. 
Foster,  George  B.,  Professor  University  of  Chicago,  5535  Lexington  Avenue. 
♦Francis,  Rev.  A.  J.,  896  East  Seventy-second  Street. 
Freeman,  Hexry  V'.,  A.  M.,  Judge  Illinois  Appellate  Court,  5760  Woodlawn 

Avenue. 
Gilbert,  Rev.  Simeon,  D.  D.,  423  North  State  Street. 
Grant,  Mrs.  Lillian  White,  5520  Madison  .\venue. 
Gray,  George  W.,  D.  D.,  Director  "  The  Forward  Movement,"  305  West 

Van  Buren  Street. 
Green,  Jessie  L.,  Director  Kindergarten  Hyde  Park  Baptist  Church,  401 

East  Forty-fifth  Street. 
Griffith,  Mrs.  Jennie  S.,  President  Board  of  Managers  of  the  .\merican 

Committee  Y.  W.  C.  A.,  917  Hartford  Building. 


322  THE    MATERIALS  OF  RELIGIOUS  EDUCATION 

tGuNSAULUS,  Rev.  Frank  W.,  D.  D.,  President  Armour  Institute,  Pastor 

Central  Church,  2618  Prairie  Avenue. 
Hagstrom,  Rev.  G.  Arvid,  Pastor  First  Swedish  Baptist  Church  and  Editor, 

"Forsamhngen  och  Hemmet",  loi  Reaper  Block. 
*Hall,  Thomas  A.,  Old  Colony  Building. 

Hardinge,  Margaret,  Assistant  in  Chicago  Traveling  Libraries,  5715  Mon- 
roe Avenue. 
Harper,  Edward  T.,  Professor   Chicago   Theological    Seminary,    730  West 

Adams  Street. 
fHARPER,  Mrs.  William  R.,   Fifty-ninth  and  Lexington  Avenue. 
♦Harris,  Mr.  N.  W.,  Banker,  Marquette  Building. 
Hart,  Joseph  Kinmont,  A.  B.,  Fellow  in  Sociology  University  of  Chicago, 

83  M.  D.  U.  of  C. 
Hartzell,  Rev.  Morton  Culver,  B.  A.,  B.  D.,  Pastor  Centenary  Methodist 

Church,  3314  South  Park  Avenue. 
*Heckman,    Wallace,    Counsel    and    Business    Manager    to    University  o' 

Chicago,  4505  Ellis  Avenue. 
Henderson,  Charles  Richmond,  Ph.  D.,  D.  D.,  Professor  University  of 

Chicago,  5736  Washington   Avenue. 
Henkle,  William  H.,  Secretary  Illinois  Trust  and  Savings  Bank,  28  Madison 

Park. 
Henry,  Edward  Atwood,  70  Middle  Division  Hall,  University  of  Chicago. 
Hill,  Rev.  Edgar  P.,  D.  D.,  Professor  McCormick  Theological  Seminary, 

16  Chalmers  Place. 
*HiTCHCOCK,  H.  H.,  100  East  Lake  Street. 
*HoLDEN,  Charles  R.,  Lawyer,  1 230-1 248  Tribune  Building. 
fHoLT,  Charles  S.,  Attorney  and  Counsellor-at-Law,  1007  Tacoma  Building. 
HOTTON,  J.  Sidney,  Secretary  Y.  M.  C.  A.,  Institute  and  Training  School,  153 

La  Salle  Street. 
fHuTCHiNSON,  Charles  L.,  Vice-President  Corn  Exchange  National  Bank, 

Treasurer  The  Religious  Education  Association,  2709  Prairie  Avenue. 
Jackson,  Rev.  John  L.,  D.  D.,  Pastor  Hyde  Park  Baptist  Church,  5607  Lex- 
ington Avenue. 
Jones,  Rev.  Jenkin  Lloyd,  D.  D.,  Pastor  All  Souls'  Church,  3939  Langley 

Avenue. 
Jones,  Lester  Bartlett,  A.  B.,  Director  of  Music,  University  of  Chicago. 
*Judson,   Harry   Pratt,   LL.  D.,   President   University  of  Chicago,   5765 

Washington  Avenue. 
Kimball,  Kate  F.,  Executive  Secretary  Chautauqua  Literary  and  Scientific 

Circle,  5 711   Kimbark  Avenue. 
Kriete,  Frank  L.,  Attorney-at-Law,  1418  Lawrence  Avenue. 
KuNS,  Rev.  George  D.,  Pastor  German  Baptist  Brethren  (Dunkard)  Church 

346  East  Fifty-sixth  Street. 
Lakeside  Lodge,  K.  O.  P. 

fLAWsoN,  Victor  F.,  Publisher  "Cliicago  Daily  News,"  128  Fifth  Avenue 
Lester,  A.  G.,  The  Farwell  Trust  Co.,  226  La  Salle  Street. 
Lewis,  John  A.,  Bonds,  Mortgages,  etc.,  181  La  Salle  Street. 
*LoRD,  John  B.,  Railway  Exchange  Building. 
Lord,  Mrs.  John  B.,  4857  Greenwood  Avenue. 


MEMBERS  Ol'  THE  ASSOCIATION  323 

LowDEN,  Frank  O.,  Attorney-at-Law,  184  La  Salle  Street. 
♦Lowe,  Perley,  Lumber  Merchant,  1603  Railway  Exchange  Building. 
♦Lynch,  John  A.,  44  Burton  Place. 

MacCi.intock,  Mrs.  William  D.,  5629  Lexington  Avenue. 
Magee,  Harriet  Cecil,  436  East  Sixty-second  Street. 

Mallory,  Herv'EY  p..  Secretary  Correspondence  Study  Department,  Univer- 
sity of  Chicago,  5444  Ingleside  Avenue. 
♦Marsh,  Charles  Allen,  5639  Washington  Avenue. 
Martin,  M.  W.,  Sunday  School  Teacher  and  Treasurer  Bethel  Congregational 

Church  of  Windsor  Park. 
Mason,  Mrs.  Hattie  D.,  5715  Woodlawn  Avenue. 
♦Mathews,  Shailer,  A.  M.,  D.  D.,  Professor  and  Junior  Dean  University 

of  Chicago,  5736  Woodlawn  Avenue. 
tMcCoRMiCK,  Mrs.  Nettie  P.,  135  Rush  Street. 
tMcCoRMiCK,  Stanley,  215  Dearborn  Street. 
♦  McDowell,  William  P.,  Ph.  D.,  D  D.,  LL.  D.,  Bishop  M.  E.  Church,  57 

Washington  Street. 
McMillen,  Rev.  William  P.,  D.  D.,  District  Secretary  Congregational  Sun- 
day School  and  Publishing  Society,  1008  Association  Building. 
McWilliams,  L.\fayette,  Oil  Producer,  3961  Lake  Avenue. 
Merrill,  Rev.  William  P.,  D.  D.,  Pastor  Sixth  Presbyterian  Church,  3;^ 

Aldine  Square. 
fMESSER,  L.  Wilbur,  General  Secretan,'  Chicago  Young  Men's  Christian 

Association,  153  La  Salle  Street. 
Moll,  Edward,  554  East  Division  Street. 
MONCRiEF,  John  W.,  Associate  Professor  University  of  Chicago,  5717  Monroe 

Avenue. 
Moulton,  Richard  G.,  Ph.  D.,  Professor  University  of  Chicago,  5053  Wash- 
ington Avenue. 
MuNGER,  Orett  L.,  9  Drexel  Square. 

Nelson,  Aaron  Hayden,  A.  M.,  Secretary  Hyde  Park  Im.provement  Associa- 
tion, 247  Fifty-seventh  Street. 
Nichols,  Edgar  H.,  Superintendent  Englewood  First  Methodist  Episcopal 

Sunday  School,  6449  Harward  Avenue. 
Norton,  Mrs.  Alice  P.,  A.  M.,  .Assistant  Professor  University  of  Chicago, 

5832  Washington  Avenue. 
NoTMAN,  Rev.  William  Robsox,  D.  D.,  Pastor  Fourth  Presbyterian  Church, 

Kinzie  Street. 
♦NuvEEN,  John,  Banker,  First  National  Bank  Building. 
Osborne,   Cyrus  A.,  Field  Secretary  Congress  of  Religion,  209   Oakland 

Boulevard. 
Page,   Rev.   Hermann,   D.  D.,   Rector  St.   Paul's  Episcopal  Church,   3053 

Madison     .Avenue. 
Page,   Mrs.   Mary  B.,   Director  Chicago  Kindergarten  Institute,  40  Scott 

Street. 
Palm,  Rev.  Charles.  7310  Monroe  .Avenue. 

♦Parker,  Rev.  Alonzo  K.,  D.  D.,  Professor  University  of  Chicago. 
Parker,  Florence,  S.  B.,  Sunday  School  Worker  Bethany  Union  Church. 
10340  Longwood  Boulevard. 


324  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

*Parker,  William  J.,  Assistant  General  Secretary  Chicago  Y.  M.  C.  A.,  153 
La  Salle  Street. 

Perkins,  J.  Goodwin,  Educational  Director  Central  Department  Y.  M.  C.  A., 
153  La  Salle  Street. 

Putnam,  Mrs.  Alice  H.,  5515  Woodlawn  Avenue. 

Robertson,  Ina  Law,  Bible  Class  Teacher,  6042  Kimbark  Avenue. 

Robinson,  Emma  A.,  General  Secretary  Junior  Epworth  League  of  the  Metho- 
dist Episcopal  Church,  9828  Winston  Avenue. 

*RoBiNSON,  George  L.,  D.  D.,  Professor  McCormick  Theological  Seminary, 
4  Chalmers  Place. 

*Ross,  John  D.,  Lumber  Merchant,  171  La  Salle  Street. 

RuNYAN,  Walter  Leroy,  B.  D.,  5730  Ellis  Avenue. 

fRvERSON,  Martin  A.,  204  Dearborn  Street. 

Sanford,  Florence  M.,  6146  Woodlawn  Avenue. 

Savage,  Rev.  G.  L.  F.,  628  Washington  Boulevard. 

ScHEiBLE,  Albert,  President  Chicago  Union  of  Liberal  Sunday  Schools,  14 
South   Jefferson  Street. 

Sharman,  Henry  Burton,  Ph.  D.,  Religious  Work  Director  Central  Y.  M. 
C.  A.,  5716  Madison  Avenue. 

Shearman,  Charles  E.,  Chief  Clerk  Superior  Court,  6442  Normal  Avenue. 

Sherer;  Samuel  J.,  Vice-President  Sherer  Bros.  Co.,  4536  Lake  Avenue. 

Small,  Albion  W.,  Ph.  D.,  Professor  University  of  Chicago,  5731  Washington 
Avenue. 

Smith,  Gerald  Birney,  A.  M.,  B.  D.,  Associate  Professor  University  of  Chi- 
cago, 5408  Kimbark  Avenue. 

Smith,  John  M.  P.,  Ph.  D.,  Instructor  University  of  Chicago,  469  Fifty- 
sixth  Street. 

Scares,  Theodore  G.,  Ph.  D.,  D.  D.,  Professor  University  of  Chicago. 

Spayd,  Rev.  Maurice  B.,  Pastor  Weaver  Memorial  Church,  United  Brethren 
in  Christ,  1391  Humboldt  Boulevard. 

Staudt,  Rev.  Calvin  K.,  Pastor  Reformed  Church,  Dakota,  Illinois,  5703 
Drexel  Avenue. 

Stewart.  Rev.  Elmer  Bryan,  Pastor  Third  United  Presbyterian  Church, 
4547  Champlain  Avenue. 

Stockwell,  Rev.  John  W.,  Jr.,  Pastor  Kenwood  Parish  of  the  New  Jerusa- 
lem Church,  130  East  Forty-sixth  Street. 

Swan,  Mrs.  C.  J.,  Sunday  School  Teacher  in  Saint  Paul's  Protestant  Episcopal 
Church,  103  East  Forty-ninth  Street. 

Taft,  Lor  ado,  1038  Fine  Arts  Building. 

Taylor,  Graham,  D.  D.,  LL.  D.,  Warden  Chicago  Commons,  Acting  Presi- 
ident  Chicago  Theological  Seminary,  180  Grand  Avenue. 

TiNSLEY,  William,  Secretary  Thomas  J.  Turner  Lodge,  409,  1397  North 
Clark  Street. 

*TuRK,  Charles  E.,  Master  Thomas  J.  Turner  Lodge,  409,  275  South  Lin- 
coln Street, 

University  of  Chicago,  Hyde  Park. 

Van  Inwegen,  Mrs.  Mary  B.,  5316  Madison  Avenue. 

fViNCENT,  George  E.,  Ph.  D.,  Professor  University  of  Chicago,  5737  Lex- 
ington Avenue. 


MEMBERS  OF  THE  ASSOCIATION  325 

fVoTAW,  Clyde  Weber,  Ph.  D.,  Associate  Professor  University  of  Chicago, 
5517  Washington  Avenue. 

♦Wacker,  Charles  H.,  483  North  State  Street. 

Ward,  Rev.  Harry  F.,  Pastor  Union  Avenue  Methodist  Episcopal  Church, 
Forty-fourth  and  Union  Avenue. 

♦Wells,  F.  A.,  Contractor,  Treasurer  International  Sunday  School  Associa- 
tion, 6704  Stewart  Avenue. 

*Wheeler,  Arthur  Dana,  M.  A.,  President  Chicago  Telephone  Company, 
19  Bellevue  Place. 

WiCKES,  William  R.,  Superintendent  Woodlawn  Presbyterian  Sunday  School, 
Instructor  Chicago  Manual  Training  School,  6231  Kimbark  Avenue. 

fWlLLETT,  Herbert  L.,  Ph.  D.,  Associate  Professor  University  of  Chicago. 

Williams,  Mrs.  .\lice  L.,  Organizer  for  King's  Daughters,  593  Jackson 
Boulevard. 

♦Williams,  Rev.  Edward  F.,  D.  D.,  LL.  D.,  Pastor  Evanston  Avenue  Con- 
gregational Church,  281  East  Forty-si.\th  Street. 

Williams,  Rev.  Edward  M.,  D.  D.,  Secretary  Executive  Committee,  Chicago 
Theological  Seminary,  81  Ashland  Boulevard. 

Winn,  S.  W.,  Superintendent  Lincoln  Park  Congregational  Sunday  School, 
925  Unity  Building. 

Wolfe,  Richard  W.,  Real  Estate,  5550  Michigan  Avenue. 

Wood,  Walter  M.,  Manager  of  Institutional  Work  the  Y.  M.  C.  A.,  of  Chicago, 
153  La  Salle  Street. 

Zends,  Rev.  .Andrew,  D.  D.,  Professor  McCormick  Theological  Seminary, 


Evanston 


♦Armstrong,  Frank  H.,  M.  A.,  Wholesale  Grocer,  1622  Ridge  Avenue. 
*Carr,  Clyde  M.,  Vice-President  J.  T.  Ryerson   &  Company,  1309  Davis 

Street. 
fCoE,   George  Albert,   Ph.   D.,   Professor  Northwestern   University,   620 

Clark  Street. 
Eiselen,  F.  C,  Professor  Garrett   Biblical  Institute,  2340  Irvington  Avenue. 
Evanston  Free  Public  Library. 

Frost,  Rev.  T.  P.,  D.  D,  Pastor  First  Methodist  Episcopal  Church. 
Greene,  Rev.  Benj.  Allen,  D.  D.,  Pastor  First  Baptist  Church,  1145  Benson 

Avenue. 
Harris,  Abram  W.,  Sc.  D.,  LL.  D.,  President  Northwestern   University,  1745 

Chicago  Avenue. 
Hayes,  Doremus  A.,  Ph.  D.,  S.  T.  D.,  LL.  D.,  Professor  Garrett    Biblical 

Institute,  620  Foster  Street. 
Holgate,  Thomas  F.,  Ph.  D.,   Dean  College  Liberal    Arts,  Northwestern 

University,  617  Hamline  Street. 
♦Lindsey,    Alfred   L.,   Superintendent    First  Methodist  Episcopal  Sunday 

School,  12 1 7  Michigan  Avenue. 
Loba,  Rev.  Jean  Frederic,  D.  D.,  Pastor  First  Congregational  Church,  414 

Greenleaf  Street. 
McCullock,    Frank   H.,    Sunday   School   Superintendent,    2236   Orrington 

Street. 
Mills,  Rev.  John  Nelson,  D.  D.,  1220  Ridge  .\ venue. 


326  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Norton,  Rev.  William  B.,  727  Foster  Street. 

Northwestern  University. 

Parkhurst,  Rev.  Matthew  M.,  D.  D.,  161 2  Hinman  Avenue. 

Patten,    Amos    William,   D.  D.,   Professor  Northwestern    University,   616 

Foster  Street. 
*Scott,  Robert  L.,  404  Lake  Street. 
Scott,  Walter  D.,  Ph.  D.,  Professor  Northwestern  University,  562  Willard 

Place. 
Sherer,  William  G.,  Superintendent  First  Baptist  Bible  School. 
Smith,  Horace  G.,  General  Secretary  Young  Men's  Christian  Association, 

Northwestern  University,  2023  Orrington  Avenue. 
*Stuart,  Charles  Macaulay,  A.  M.,  D.  D.,  Litt.  D.,  Professor  Garrett 

Biblical  Institute,  2001  Orrington  Avenue. 
VoSE,  Frederic  Perry,  Teacher  Young  Men's  Bible  Class,   1014  Maple 

Avenue. 
Wheelock,  H.  B.,  Superintendent  Bible  School  First  Presbyterian  Church, 

1040  Hinman  Avenue. 

Oak  Park 

•fBALDWiN,  Jesse  A.,  Attorney-at-Law,  341  Pleasant  Street. 

Beard,  Frederica,  Teacher  of  Pedagogy  and  Sunday  School  Worker,  541 

North  Kenilworth  Avenue. 
*Gates,  Herbert  Wright,  A.M.,  B.  D.,  Departmental  Secretary  Central 
Young  Men's  Christian   Association  of  Chicago,   623  North  Elmwood 
Avenue. 
Day,   W.   H.,   Secretary   Railroad   Department  International   Young  Men's 

Christian  Association,  135  South  Elmwood  Avenue. 
Hatch,  William  H.,  Superintendent  Schools. 
Norton,  Rev.  William  B.,  A.  M.,  B.  D.,  Ph.  D.,  Pastor  Methodist  Episcopal 

Church,  109  South  Austin  Avenue. 
Williams,  Rev.  Milton  B.,  230  Forest  Avenue. 
Allworth,  Rev.  John,  Loda. 
Barnes,  Rev.  Clifford  W.,  M.  A.,  Lake  Forest. 
Brouse,   Olin  R.,   a.  M.,  LL.  B.,    General  Sunday  School  Worker,  845  North 

Church  Street,  Rockford. 
BuRDicK,  Rev.  Willard  D.,  Pastor  Seventh  Day  Baptist  Church,  Farina. 
Burgess,  Isaac  B.,   A.  M.,   Professor  Morgan  Park  Academy,   Superintendent 

Baptist  Sunday  School,  2333  Berkeley  Avenue,  Morgan  Park. 
Burnham,  Rev.  Frederick  W.,  A.  B.,  1009  South  Fourth  Street,  Springfield. 
Chase,  Wayland  J.,  Dean  of  Morgan  Park  Academy,  Morgan  Park. 
Cheney,  Rev.  James  Loring,  Ph.  D.,  Wheaton. 
Cook,  David  C,  Pubhsher,  Elgin. 
Cook,  David  C,  Jr.,  212  Grant  Avenue,  Elgin. 
Cook,  George  E.,  Box  118,  Elgin. 

Cook,  John  W.,  A.  M.,  LL.  D.,  President  Northern  Ilhnois  State  Normal,  De  Kalb. 
Elliott,  Ashley  J.,  Peoria. 

Ellis,  Leander  D.,  A.  B.,  Superintendent  City  Schools,  115  Keokuk  Street,  Lin- 
coln. 
Faville,  John,  Ph.  D.,  D.  D.,  Pastor  First  Congregational  Church,  Peoria. 


MEMBERS  OF  THE  ASSOCIATION  327 

Fitzgerald,  Catherine  E.,  Assistant  to  the  General  Secretary  Religious  Educa- 
tion Association,     Hubbard  Woods. 

Foss,  Claude  W.,  Ph.  D.,  Professor  .\ugustana  College,  3808  Eighth  Avenue, 
Rock  Island. 

French,  Re\'.  Howard  D.,  Pastor  Congregational  Church,  Wyoming. 

Frost,  Henry  H.,  A.  B.,  President  Grand  Prairie  .Seminary,  Onarga. 

Gammon,  Rev.  Robert  W.,  Decatur. 

Gilbert,  Newell  D.,  Superintendent  of  Schools,  De  Kalb. 

Gilliland,   Rev.   J.   H.,   Pastor  Second  Christian  Church,   mo  East  Jefferson 
Street,  Bloomington. 

Granger,   Joseph  I.,   Attorney  and   Counsellor-at-Law,   273  Schuyler  Avenue, 
Kankakee. 

Greeley,  Morris  L.,  Winnetka. 

Greenwood,  Rev.  Victor  L.,  213  Seventeenth  Avenue,  Maywood. 

Gulliver,  Julia  H.,  President  Rockford  College,  Rockford. 

Haeger,  Thusnelda,  Ph.  B.,  Dundee. 

Harker,  Joseph  R.,  Ph.  D.,  President  Illinois  Woman's  College,  Jacksonville. 

Hartwell,  Rev.  H.  Linwood,  B.  D.,  Pastor  Congregational  Church,  Neponset. 

tHEGELER,  Edward  C,  President  The  Open  Court  Publishing  Company,  La 
Salle. 

Herkick,  Henry  Martyn,  Ph.  D.,  Stockton. 

Heuver,  Rev.  G.  D.,  Ph.  D.,  Pastor  Presbyterian  Church,  Wenona. 

Hieronymus,  Robert  E.,  A.  M.,  President  Eureka  College,  Eureka. 

Holt,  Ellen,  Teacher  Lake  Forest  Presbyterian  Sunday  School,  Lake  Forest. 

J.ACKSON,  WiLLi.'VM  T.,  Teacher  Eureka  College,  Eureka. 

James,  Edmund  J.,  Ph.  D.,  LL.  D.,  President  University  of  Illinois,  Urbana. 

Johnson,  Franklin  W.,  A.  B.,  A.  M.,  2210  Rinaldo  Avenue,  Morgan  Park. 

Jones,  Silas,  Professor  Eureka  College,  Eureka. 

Jordan,  Orvis  Fairlee,  A.  B.,  Pastor  Central  Christian  Church,  Disciples  of 
Christ,  314  South  Winnebago  Street,  Rockford. 

♦Kayser,  Charles  W.,  Western  Manager  Joseph  Wild  and  Company,  Wheaton. 

Kirn,  George  J.,  A.  M.,  Professor  Northwestern  College,  145  Sleight  Street, 
Naperville. 

Lake  Forest  College,  Lake  Forest. 

Latham,  H.  L.,  A.  M.,  S.  T.  M.,  Fellow  in  James  Milliken  University,  1371  W. 
Wood  Street,  Decatur. 

Matz,  Rudolph,  Attorney-at-Law,  Winnetka. 

McCollum,  Rev.  George  T.,  M.  S.,  Pastor  First  Congregational  Church,  Mar- 
seilles. 

McKee,  William  P.,  A.  M.,  B.  D.,  Dean  Frances  Shimcr  Academy,  Mt.  Carroll. 

*MacLeish,  Andrew,  Glencoe. 

♦MacLeish,  Mrs.  Andrew,  Glencoe. 

Metcalf,  Rev.  Paul  H.,  421  Jersey  Street,  Quincy. 

Miller,  J.  E.,  A.  M.,  President  Mount  Morris  College,  Mount  Morris. 

Miller,  Rev.  Kerby  S.,  Pastor  The  Independent  Presbyterian  Church,  Polo. 

Moor,  Rev.  George  Caleb,  Ph.  D.,  D.  D.,  Pastor  First  Baptist  Church,  607 
West  Hill  Street,  Champaign. 

Moorehead,  Frederick  Brown,  A.  B.,  M.  D.,  401  Sixteenth  Avenue,  Maywood. 

Nicholson,  James  Calvin,  702  West  Elm  Street,  Urbana. 


328  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Northwestern  College,  Naperville. 

Parker,  C.  M.,  Editor  "School  News,"  Taylorville. 

Peoria  Public  Library,  Peoria. 

Petty,  Rev.  Orville  A.,  Pastor  First  Congregational  Church,  Aurora. 

Robertson,  Rev.  Norman  H.,  Pastor  Christian  Church,  Colfax. 

Rogers,  Rev.  Euclid  B.,  D.  D.,  Pastor  Central  Baptist  Church,  536  South  State 
Street,  Springfield. 

Scott,  John  W.,  Hubbard  Woods. 

Scott,  Mrs.  Robert  S.,  Hubbard  Woods. 

Sherman,  Rev.  Franklyn  C,  Rector  Trinity  Parish,  Aurora. 

Shepard,  F.  S.,  General  Secretary  Young  Men's  Christian  Association,  113  North 
Jefferson  Avenue,  Peoria. 

Sigmund,  Frederick  L.,  D.  D.,  President  Carthage  College,  1007  Buchanan, 
Street,  Carthage. 

Smith,  James  Robert,  D.  D.,  Pastor  Union  Congregational  Church,  Quincy. 

Sondericker,  Josephine  Eliza,  A.  M.,  Box  629,  Woodstock. 

Sylvester,  Clare,  A.  B.,  Teacher  in  High  School,  307  Third  Avenue,  Joliet. 

Taylor,  Rev.  Alva  W.,  Pastor  Disciples  of  Christ  Church,  Eureka. 

Weist,  Dwight  Wilson,  B.  S.,  General  Secretary  Young  Men's  Christian  Asso- 
ciation, 801  South  Wright  Street,  Champaign. 

Whiting,  James  Graves,  Lecturer,  Canton. 

Winchester,  Rev.  Benjamin  S.,  Pastor  Congregational  Church,  Winnetka. 

Withers  Public  Library,  Bloomington. 

Witter,  Rev.  Marcus  A.,  A.  B.,  Pastor  Brethren  Church,  Milledgeville. 

Zeller,  J.  C,  507  East  Chestnut  Street,  Bloomington 

INDIANA 
Indianapolis 

Coleman,  Christopher  B.,  Professor  Butler  College,  33  DowneyAv. 
Feuerlicht,  Rabbi  Morris  M.,  Pastor  Indianapolis  Hebrew  Congregation, 

loth  and  Delaware  Streets. 
Halpenny,  Rev.  E.  Wesley,  S.  T.  L.,  General  Secretary  Indiana  State  S.  S. 

Association,  417  Law  Building. 
Hanson,  A.  W.,  Assistant  State  Secretary  Young  Men's  Christian  Association, 

801  Stevenson  Building. 
Hill,  Rev.  Harry  Gramson,  A.  M.,  52  North  Irvington  Avenue. 
Jones,  William  H.,  Director  Winona  Technical  Institute  and  Trade  Schools, 

155  East  Nineteenth. 
Stansfield,  Rev.  Joshua,  D.  D.,  2208  North  Meridian  Street. 
Ullrick,  Delbert  Sylvester,  A.  M.,  S.  T.  B.,  3930  Graceland  Avenue. 
Vornholt,  Rev.  E.,  Pastor  Third  Reformed  Church,  420  Prospect  Street. 
Allison,  Rev.  William  Henry,  B.  D.,  Professor  Franklin  College,  Franklin. 
Benninghoff,    Rev.    ICarry   B.,   Ph.  B,    Ed.  B,   M.  A,   Valparaiso. 
Brown,  Rev.  James  A.,  M.  A.,  Bloomington. 
Bryan,  William  L.,  Ph.  D,,  President  Indiana  University,  812  North  College 

Avenue,  Bloomington. 
Darby,   Rev.  W.   J.,   Educational  Secretary  Cumberland  Presbyterian  Church, 

Evansville. 
Earlham  College,  Richmond. 


MEMBERS  OF  THE  ASSOCIATION  329 

ElKENBERRY,  Da\  ID  K.,  Ph.  B.,  D.  D.,  Minister  Brethren  Churili,  216  Paris  Street, 

South  Bend. 
Farr,  Rev.  Morton  A.,  Pastor  Trinity  Methodist  Episcopal  Church,  1251  Upper 

First  Street,  Evansville. 
HoAGLAND,  Descom  D.,  A.  B.,  S.  T.  B.,  D.  D.,  East  Chicago. 
Indiana  University,  Bloomington. 

Kelly,  Robert  Lincoln,  Ph.  M.,  President  Earlham  College,  Richmond. 
McKenzie,  Rev.  John  Heyvvard,  A.  M.,  Ph.  D.,  Rector  Howe  School,  Lima. 
MoTT,  Thomas  Abbott,  A.  M.,  Superintendent  Public  Schools,  Richmond. 
Russell,  Elbert,  A.  B.,  A  M.,  Professor  F^arlham  College,  Richmond. 
Smith,  Ernest  Dailey,  A.  B.,  S.  T.  B.,  D.  D.,  Pastor  Methodist  Episcopal  Church, 

Danville. 
South  Bend  Public  Library,  .South  Bend. 
Valparaiso  College,  Valparaiso. 

INDIAN  TERRITORY 
Howard,  Rev.  George  P.,  Wagoner. 

IOWA 

Beyer,  Harold  L.,  Attorney-at-Law,  809  High  Street,  Grinnell. 
BosTWiCK,  OzRA  P.,  Superintendent  Public  Schools,  313  Eighth  Avenue,  Clinton. 
Breed,  Rev.  Reuben  L.,  Pastor  First  Congregational  Church,  Fort  Dodge. 
Campbell,    Rev.    Herbert    G.,    M.  A.,    Vice-President    Morningside    College, 

Sioux  City. 
Cessna,  Orange  H.,  Professor  Iowa  State  College,  Ames. 
Cheney',  Rev.  Burton  Henry,  Pastor  Congregational  Church,  Monona. 
Collins,  Rev.  F.  W.,  Pastor  Disciples  of  Christ  (Christian),  West  Liberty. 
Cornell  College,  Mt.  Vernon. 

Day,  Rev.  Ernest  E.,  B.  A.,  B.  D.,  Pastor  First  Congregational  Church,  Spencer. 
Empey,  Rev.  F.  D.,  1728  Orleans  Avenue,  Sioux  City. 
Handy,  Elias,  A.  B.,  A.  M.,  309  West  Second  Street,  Washington. 
Haggard,  .\lfred  Martin,  A.  M.,  Dean  College  of  the  Bible,  Drake  University, 

2364  Cottage  Grove  Avenue,  Des  Moines. 
Hirsch,  Frank  E.,  President  Charles  City  College,  1500  Clark  Street,  Charles  City. 
HoDGDON,  Rev.  Frank  W.,  Pastor  Plymouth  Congregational  Church,  Des  Moines. 
King,  William  F.,  D.  D.,  LL.  D.,  President  Cornell  College,  Mt.  Vernon. 
Library'  Drake  University,  Des  Moines. 
Lohre,  Rev.  N.  J.,  President  Jewell  Lutheran  College,  Jewell. 
Main,  John  H.  T.,  Ph.  D.,  President  Iowa  College,  803  High  Street,  Grinnell. 
MacLean,  George  E.,  Ph.  D.,  LL.  D.,  President  State  University  of  Iowa,  Iowa 

City. 
McClelland,  Rev.  John  M.,  A.  B.,  Pastor  First  Methodist  Episcopal  Church, 

Grinnell. 
Moore,  Rev.  W.  Howard,  Pastor  Congregational  Church,  Sibley. 
Osgood,  Rev.  Robert  Storrs,  Belle  Plaine. 
Paddock,   Rev.   George   E.,   Pastor  Congregational   Church,   269  North   Sixth 

Street,  Keokuk. 
PiERSEL,  Alba  C,  M.  A.,  Dean  College  of  Liberal  Arts,  Iowa  Wesleyan  University, 

Mount  Pleasant. 


330  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Rollins,  Rev.  W.  H.,  Waterloo. 

Severn,  Herman  H.,  Pella. 

Shanklin,  William  Arnold,  A.  M.,  D.  D.,  LL.  D.,  President  Upper  Iowa  Univer- 
sity, Fayette. 

Starbuck,  Edwin  D.,  Ph.  D.,  Professor  University  of  Iowa,  Iowa  City. 

Stoops,  J.  Dashiell,  Ph.  D.,  D.  D.,  Professor  Grinnell  College,  Grinnell. 

Strain,  Rev.  Horace  L.,  B.  D.,  Pastor  First  Congregational  Church,  725  North 
Linn  Street,  Iowa  City. 

Tenny,  Rev.  William  Laurence,  D.D.,  Pastor  Congregational  Church,  Sioux 
City. 

Thoren,  Herman  H.,  Ph.  D.,  President  Western  Union  College,  Le  Mars. 

Van  Arsdall,  Rev.  George  B.,  M.,  Pastor  Central  Christian  Church,  1211  Fifth 
Avenue,  Cedar  Rapids. 

Wight,  Rev.  Ambrose  S.,  Pastor  Presbyterian  Church,  Pocahontas. 

KANSAS 
Lawrence 

Bolt,  Rev.  William  W., 

Payne,  Wallace  C,  B.  D.,  Instructor  Kansas  State  University. 

Strong,  Frank,  Ph.  D.,  President  University  of  Kansas. 

University  of  Kansas. 

Wilcox,  Alexander  Martin,  A.  M.,  Ph.  D.,  Professor  University  of  Kansas, 
Sunday  School  Teachei,  Plymouth  Congregational  Church. 
Baker  University,  Baldwin. 

Connolly,  Rev.  Chas.  Parker,  A.  B.,  B.  D.,  302  Vine  Street,  Leavenworth. 
*MuRLiN,  Rev.  Lemuel  H.,  S.  T.  D.,  President  Baker  University,  Bald\vin. 
Frantz,  Edward,  A.  M.,  President  McPherson  College,  McPherson. 
Ingham,   Rev.   J.   E.,   State  Superintendent  Congregational  Sunday  School  and 

Publishing  Society,  1348  Mulvane  Street,  Topeka. 
Miller,  Rev.  C,  A.  M.,  D.  D.,  Osborne. 
*NicHOLSON,  George  E.,  lola. 

Pearson,  William  L.,  A.  M.,  Ph.  D.,  Professor  Friends'  University,  Wichita. 
Price,  Rev.  Silas  Eber,  B.  D.,  A.  B.,  Pastor  Baptist  Church,  Ottawa. 
Scruton,  Charles  A.,  Vice-President  Arkansas  City  Bank,  Arkansas  City. 
Settle,  Myron  C,  State  Superintendent  Disciple  Bible  Schools,  701  Jackson 

Street,  Topeka. 
Springston,  Jenkins,  Ph.  D.,  Sunday  School  Missionary,  615  Hickory  Street, 

Ottawa. 
Wakefield,  George  C,  Teacher  Sumner  County  High  School,  Wellington. 

KENTUCKY 
Louisville 

Enelow,  H.  G.,  D.  D.,  Rabbi  Temple  Adath  Israel,  11 15  Hepburn  Avenue. 

Louisville  Free  Public  Library. 

MuLLiNS,  Edgar  Young,  D.  D.,  LL.  D.,  President  Southern  Baptist  Theolog- 
ical Seminary,  Norton  Hall. 

Ramsay,  Rev.  W.  H.,  Pastor  Church  of  the  Messiah,  1725  First  Street. 

RosEVEAR,  Henry  E.,  State  Secretary  Young  Men's  Christian  Association, 
Si 7  Fourth  Avenue. 


MEiMBERS  OF  THE  ASSOCIATION  331 

Armstrong,  Rev.  Cecil  J.,  A.  M.,  First  Christian  Church,  Winchester. 

Frost,  Rev.  William  G.,  President  Berea  College,  Berea. 

Hampton,  W.  J.,  705  East  Winchester  Avenue,  Ashland. 

HuBBELL,  George  A.,  Ph.  D.,  Vice-President  Berea  College,  Williamsburg. 

Hunter,  Rev.  John  D.,  Franklin. 

Jenkins,  Burris  A.,  A.M.,  B.  D.,  President  Kentucky  University,  Lexington. 

Maclachlan,  Rev.  H.  D.  C,  M.  A.,  LL.  B.,  Pastor  Christian  Church,  Shelbyville. 

LOUISIANA 

Foote,  Rev.  Henry  W^ilder,  Pastor  First  Unitarian  Church,  1655  State  Street, 

New  Orleans. 
Miller,  Walter,  M.  A.,  Professor  Tulane  University,  New  Orleans. 
Perkins,  Dr.  R.  W.,  President  Leland  University,  New  Orleans. 
Rice,  Rev.  John  A.,  New  Orleans. 

MAINE 
Bangor 

Denis,  Rev.  Franics  B.,  D.  D.,  Professor  Bangor  Theological  Seminary,  347 

Hammond  Street. 
Henry,  Rev.  Carl  F.,  Pastor  First  Universalist  Church,  48  Penobscot  Street. 
Lyman,  Eugene  William,  D.  D.,  Professor  Bangor  Theological  Seminary. 
McCuRDY,  CH.A.RLES  H.,  II 7  Fourth  Street. 
Moulton,  Warren  Joseph,  Ph.  D.,  25  Fourth  Street. 
Ropes,  Rev.  C.  J.  H.,  D.  D.,  Professor  Bangor  Theological  Seminary,  ^^^ 

Hammond  Street. 

Lewiston 

*.\nthony,  Rev.  .\lfred  W.,  D.  D.,  Professor  Cobb  Divinity  School. 

Chase,  George  C,  LL.  D.,  D.  D.,  A.  M.,  President  Bates  College,  16  Frye 
Street. 

Garcelon,  Frances,  Congregational  Pastor's  Assistant,  22  Pleasant  Street. 

Howe,  James  Albert,  D.  D.,  Dean  Cobb  Divinity  School,  18  Frj'e  Street. 

PuRiNTON,  Herbert  R.,  A.  M.,  Professor  Cobb  Divinity  School. 

Simminds,  Rev.  N.  M.,  B.  A.,  Baptist  Minister,  63  Howe  Street. 
Briggs,  James  Franklin,  Superintendent  Temperance  Education,  Kenncbunk. 
Coar,  Rev.  A.  H.,  Pastor  First  Unitarian  Society,  Farmington. 
Cochrane,  Rev.  J.  E.,  Water\'ille. 
Davis,  William  H.,  Portland. 
Ennis,  William  E.,  Yarmouth. 
Frost,  Rev.  Robert  D.,  A.  M.,  24  Young  Men's  Christian  Association  Building, 

Portland. 
♦Gardiner,  Robert  H.,  A.  B.,  President  Brotherhood  of  St.  Andrew's  Protestant 

Episcopal  Church,  Gardiner. 
Hamilton,  Rev.  Henry  H.,  A.  B.,  LL.  D.,  Pastor  Second  Congregational  Church, 

York  Corner. 
Harrington,  Karl  Pomeroy,  Professor  University  of  Maine,  Orono. 
Holmes,  Alice  M.,  B.  D.,  Trenton. 

Hutchins,  Rev.  Melvin  Sherburne,  Pastor  Free  Baptist  Church,  Phillips. 
Hyde,  William  Dewitt,  D.  D.,  LL.  D.,  President  Bowdoin  College,  Brunswick 


332  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Jordan,  Benjamin  C,  Alfred. 

HuLBERT,  Rev.  Henry  Woodward,  Pastor  High  Street  Congregational  Church, 

Portland. 
Jump,  Rev.  Herbert  A.,  Pastor  Congregational  Church,  Brunswick. 
KiRSCH,  Natalie,  Eliot,  York  County. 
Mason,  Rev.  Edward  A.,  A.  B.,  Pastor  Union  Congregational  Church,  South 

Bristol. 
Metcalf,  Rev.  L.  H.,  Pastor  Free  Baptist  Church,  Ashdale. 
Morse,  Rev.  Warren,  Pastor  First  Congregational  Church,  82  West  Main  Street, 

Brewer. 
Perkins,  Rev.  John  C,  108  High  Street,  Portland. 
Peterson,  Oscar  W.,  Pastor  Congregational  Church,  Cornish. 
Shaw,  Rev.  James  A.,  402  Middle  Street,  Bath. 
University  of  Maine,  Orono. 
White,  Charles  Lincoln,  D.  D.,  President  Colby  College,  ^^  College  Avenue, 

Waterville. 

MARYLAND 
Baltimore 

DoDD,  Rev.  Charles  Hastings,  15 it  Linden  Avenue. 

Ellicott,   Elizabeth   R.,   President  and  Teacher  Bible  Class  in  Friends' 

Meeting,  106  Ridgewood  Road,  Roland  Park. 
GoucHER,  Rev.  John  F.,  D.  D.,  President  Woman's  College. 
Griffin,  Edward  H.,  D.  D.    LL.  D.,  Professor  Johns  Hopkins  University, 

Dean  of  College  Fraternity,  1027  Calvert  Street. 
The  Johns  Hopkins  University. 

King,  Mrs.  Aubrey  E.,  Author,  7  Elmhurst  Road,  Roland  Park. 
Enoch  Pratt  Free  Library. 
Ranck,  Rev.  Clayton  H.,  Pastor  Third  Reformed  Church  in  United  States, 

82  North  Eutaw  Street. 
Smith,  R.  Lynes,  607  American  Building. 
Van  Meter,  J.  B.,  Dean  Woman's  College. 
Apple,  Joseph  H.,  A.  M.,  10  East  Church  Street,  Frederick. 
Hicks,  Rev.  William  Cleveland,  M.  A.,  Rector  Emanuel  Parish,  12  Prospect 

Square,  Cumberland. 
Ott,  Rev.  John  William,  B.  D.,  Pastor  Lutheran  Church,  Hagerstown. 

MASSACHUSETTS 
Boston 

Ames,  Charles  Gordon,  D.  D.,  Pastor  Church  of  the  Disciples  (Unitarian), 

12  Chestnut  Street. 
Andrews,   Ellen,   Principal   New   Church    Correspondence   School,    Hotel 

Kcmjjton. 
Barker,  Rev.  Herbert  A.,  9  Chestnut  Square,  Jamaica  Plain. 
Barry,  Corinna,  Teacher,  5  Bowdoin  Avenue,  Dorchester. 
Bates,  Walter  C,  Sunday  School  Officer,  94  Green  Street,  Jamaica  Plain. 
Beatley,  Mrs.  Clara  Bancroft,  Principal  School,  Church  of  the  Disciples, 

1 1  Wabon  Street,  Roxbury. 
Berry,  William  Frederic,  14a  Beacon  Street. 


MEMBERS  OF  THE  ASSOCIATION  .^,^3 

BooKWALTKK,  Ai.FRED  GuiTNER,  B.  A.,  M.  A.,  Educational  Secretary  Young 

Men's  Christian  Association,  Massachusetts  and  Rhode  Island,  167  Tre- 

mont  Street. 
fBLAKESi-EE,    Rev.    Krastus,    Editor   "  Hihk-   Study    Union    Lessons,"    250 

Devonshire  Street. 
Borden,  Caroline,  382  Commonwealth  .\vcnue. 
Boston  University  School  of  Theology,  72  Mount  Vernon  Street. 
Bowne,  Borden  P.,  Ph.  D.,  LL.  D.,  Professor  Boston  University,  Dean  Grad- 
uate School,  380  Longvvood  Avenue. 
Brand,  Rev.  Charles  A.,  Associate  Editor  Pilgrim  Press  Publications,  14 

Beacon  Street. 
Bridgman,  Rev.  Howard  A.,  Managing  Editor,  "The  Congregationali.st," 

14  Beacon  Street. 
BuMSTEAD,  Arthur,  Ph.  D.,  22  Greenville  Street,  Roxbury. 
BUSHNELL,  Rev.  Samuel  C.,  Pastor  Congregational  Church,  Arlington. 
Capen,  Mrs.  Edward  W.,  i  Greenough  Place,  Jamaica  Plain. 
Capen,  S.\muel  B.,  a.  M.,  LL.  D.,  President  -American  Board  of  Commis- 
sioners for  Foreign  Missions,  350  Washington  Street. 
Cary,  Rev.  Seth  C,  Instructor  in  Deaconess  Training  School,  12  Brent  Street, 

Dorchester  Center. 
CONANT,  Hamilton  S.,  General  Secretary  State  Sunday  School  Association, 

602  Ford  Building. 
Clarke,  Lilian  Freem.-^n,  Study-Class  Work  in  Woman's  Alliance,  91  Mount 

Vernon  Street. 
Craig,  Mrs.  Helen  M.,  69  Mount  Vernon  Street. 
CUSHING,  Gr.afton  Dulany,  a.  M.,  LL.  B.,  168  Beacon  Street. 
Dunning,    Rev.   Albert   E.,    D.  D.,    Editor   "The   Congregationalist,"    14 

Beacon  Street. 
Eliot,  Rev.  Christopher  R.,  Pastor  Builfmch  Place  Church,  2  West  Cedar 

Street. 
Eliot,  Rev.  Samuel  A.,  D.  D.,  President  American  Unitarian  Association, 

25  Beacon  Street. 
Flint,   Rev.   George  H.,  Pastor  Central  Congregational  Church,  loi  Tona- 

wanda  Street,  Dorchester. 
Gallaudet,    Rev.    Hubert    D.,    Associate    Pastor    Central    Congregational 

Church,  155  Newberry  Street. 
General  Theological  Seminary,  Library  of  the,  53  Mount  Vernon  Street. 
Gibson,  H.  W.,  Boys'  State  Secretary  Young  Men's  Christian  As.sociation  for 

Massachusetts  and  Rhode  Island,  167  Tremont  Street. 
GiLMAN,  Rev.  Bradley,  Westland  .A.venue. 
Gray,  Ora  E.,  5  Chestnut  Street. 
Guild,  Fanny  Carleton,  Principal  The  Commonwealth  Avenue  School,  324 

Commonwealth  Avenue. 
Hale,   Rev.   Edward  E.,  D.  D.,  LL.  D.,  Chaplain  United  States  Senate,  39 

Highland  Street,  Ro.xbury. 
Hall,  Edwin  Buckner,  Treasurer  Au.xiliary  League,  Beacon  Building. 
♦Hartshorn,  W.  N.,  Chairman  E.xecutive  Committee  International  Sunday 

School  Association,  221  Columbus  Avenue. 
♦Haskell,  Edward  H.,  176  Federal  Street. 


334  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Hay,  Rev.  H.  Clinton,  Pastor  Church  of  New  Jerusalem,  136  Bowdoin 
Street. 

Hazard,  Rev.  M.  C,  Ph.  D.,  Editor  Congregational  Sunday  School  Publica- 
tions, 803  Congregational  House. 

Humphrey,  Richard  C,  Trustee  and  Treasurer  First  Unitarian  Parish,  272 
Congress  Street,  Dorchester. 

Johnson,  Alice,  Secretary  South  Congregational  Church  Sunday  School, 
Newberry  and  Exeter  streets. 

Johnson,  Arthur  S.,  President  Young  Men's  Christian  Association,  253  Com- 
monwealth Avenue. 

*Lawrence,  Rt.  Rev.  William,  D.  D.,  LL.  D.,  Bishop  of  Massachusetts, 
122  Commonwealth  Avenue. 

Lefavour,  Henry,  Ph.  D.,  LL.  D.,  President  Simmons  College. 

LooMis,  Rev.  Samuel  Lane,  D.  D.,  Pastor  Union  Congregational  Church, 
485  Columbus  Avenue. 

Lowell,  D.  O.  S.,  A.  M.,  M.  D.,  Master  in  Roxbury  Latin  School,  76 
Alban  Street,  Dorchester  Center. 

Mathews,  Rev.  S.  Sherburne,  D.  D.,  43  Saint  James  Street,  Roxbury. 

Mitchell,  Hinckley  G.,  Ph.  D.,  S.  T.  D.,  Professor  Boston  University,  29a 
Cedar  Street. 

Morse,  Mrs.  Sam  T.,  12  Marlborough  Street. 

MosHER,  George  F.,  LL.  D.,  Editor,  "Morning  Star,"  457  Shawmut  Avenue. 

Nash,  C.  Ellwood,  A.  M.,  D.  D.,  Professor  Episcopal  Divinity  School,  Cam- 
bridge, 30  West  Street,  Boston. 

fNoYES,  Henry  D.,  Treasurer  Bible  Study  Publishing  Company,  Sunday 
School  Teacher,  250  Devonshire  Street. 

Packard,  Annie  E.,  908  Beacon  Street. 

Paine,  George  Lyman,  M.  A.,  B.  D.,  Pastor  Protestant  Episcopal  Church, 
38  Summer  Street,  Dorchester. 

Paine,  Robert  Treat,  Jr.,  Member  Boston  School  Board,  85  State  Street. 

Palmer,  Benjamin,  Journalist,  244  Washington  Street. 

Parker,  Rev.  Frederic  C.  W.,  Tremont  Temple. 

Prescott,  Josephine  F.,  9  Pinckney  Street. 

Rhoades,  Rev.  Winfred  Chesney,  Pastor  Eliot  Congregational  Church,  21 
Whiting  Street. 

Richards,  Frederick  B.,  Pastor  Presbyterian  Church,  49  M.  Street,  South 
Boston. 

Richardson,  Cyrus  N.,  Supervisor  Surgical  Department,  Boston  City  Hos- 
pital. 

Roberts,  W.  Dewees,  115  Trenton  Street,  East  Boston. 

Rowley,  Francis  H.,  D.  D.,  Pastor  First  Baptist  Church. 

Sanders,  Frank  Knight,  Ph.  D.,  D.  D.,  General  Secretary  Congregational 
Sunday  School  and  Publishing  Society,  14a  Beacon  Street. 

Shaw,  William,  General  Secretary  United  Society  Christian  Endeavor,  Treas- 
urer World's  Christian  Endeavor  Union,  Tremont  Temple. 

Small,  Augustus  D.,  Head  Master  South  Boston  High  School,  67  Ashford 
Street. 

South  Congregational  Sunday  School,  Newberry  and  Exeter  streets. 

Springer,  George  H.,  256  Washington  Street. 


MEMBERS  OF  THE  ASSOCIATION  335 

Stackpole,  Rev.  Markham  W.,  Associate  Pastor  Central  Church,  Newberry 

and  Berkeley  streets. 
Steele,  Adoline  M.,  29  Newberry  Street. 
SwETT,  Vernon  B.,  343  Old  South  Building. 
Wendte,    Rev.   Charles   W.,    D.  D.,   Pastor  Theodore   Parker   Memorial 

Church,  Secretary  Benevolent  Fraternity  Churches  in  Boston,  222  Hunt- 
ington Avenue. 
Weston,  Sidney  Adams,  Ph.D.,  Assistant  Editor  "The  Pilgrim  Teacher," 

14  Beacon  Street. 
Williams,  Annie  G.,  Sunday  School  Teacher,  5  Durham  Street. 
Winkley,  Rev.  Samuel  H.,  D.  D.,  Pastor  Unitarian  Church,  11  Louisburg 

Square. 
WiNSHiP,  A.  E.,  LL.  D.,  Editor,  "Journal  of  Education,"  29  Beacon  Street. 
Wriston,  Rev.  H.  L.,  Pastor  Tremont  Street  Methodist  Episcopal  Church, 

57  Rutland  Street. 
ZiEGLER,  Charles  L.,  Musical  Editor  Congregational  Hymnals,   i  Ellis  Street, 

Ro.xbury. 

Brookline 

Babcock,  Arthur  Dwight,  Teacher  of  Voice  and  Art  of  Singing,  87  Coolidgc 

Street. 
Douglass,  Rev.  R.  S.,  Pastor  Methodist  Church,  164  Harvard  Street. 
Harvey,  Charles  Woodruff,  A.  M.,  Hugh  Street. 
LovETT,  Mrs.  Elizabeth  R.,  59  Windsor  Road. 
Sewall,   Jotham   B.,   a.  M.,   D.  D.,   Pastor  Congregational   Church,    1501 

Beacon  Street. 
Spaulding,  Rev.  Henry  G.,  Preacher  and  Lecturer,  1470  Beacon  Street. 
Thomas,  Rev.  Reuen,  Ph.  D.,  D.  D.,  Pastor  Harvard  Congregational  Church, 

Rawson  Road. 

Cambridge 

Crothers,   Rev.  Samuel  M.,   D.  D.,  Pastor  Unitarian   Church,  20  Oxford 

Street. 
CuMMiNGS,  Rev.  Edward,  Pastor  South  Congregational  Church,  104  Irving 

Street. 
Divinity'  School  of  Harvard  University. 
Library  of  Episcopal  Theological  School. 
Haggerty,  William  Armstead,  A.  M.,  S.  T.  B.,  10  Divinity  Hall. 
Harvard  University  Libr.\ry. 
Hodges,  George,  D.  D.,  Dean  The  Episcopal  Theological  School,  3  Mason 

Street. 
Huling,  Ray  Greene,  A.  M.,  Sc.  D.,  Head  Master  English  High  School,  101 

Trowbridge  Street. 
Kendall,  Edward,  139  Magazine  Street. 

Moore,  Edward  C,  D.  D.,  Professor  Harvard  University,  21  Kirkland  Street. 
Nash,    Rev.    Henry   Sylvester,    D.  D.,   Professor    Episcopal   Theological 

School. 
Peabody,  Francis  G.,  D.  D.,  Dean  Divinity  School  Harvard  University,  13 

Kirkland  Street. 


336  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Pray,   James  Sturgis,  A.  B.,  Assistant  Professor  Landscape  Architecture, 

Harvard  University,  50  Garden  Street. 
Ropes,  Rev.  James  Hardy,  B.  D.,  Professor  Harvard  University,  13  Follen 

Street. 
Taylor,  Rev.  Edward  M.,  D.  D.,  Secretary  Missionary  Society  Methodist 

Episcopal  Church,  30  Harris  Street. 
Wright,  Theodore  F.,  Ph.  D.,  Dean  New  Church  Theological  School,  42 

Quincy  Street. 

Newton 

James,  Rev.  D.  Melanchthon,  ioi  Vernon  Street. 

Kendrick,  Eliza  H.,  Ph.  D.,  Instructor  Biblical  History,  Wellesley  College, 

45  Hunnewell  Avenue. 
Patton,  Rev.  Cornelius  H.,  D.  D.,  261  Franklin  Street. 
Rice,  Rev.  Charles  F.,  D.  D.,  53  Newtonville  Avenue. 
Rich,  Rev.  Thayer,  Pastor  Methodist  Episcopal  Church,  20  Sargent  Street. 
Weed,  George  M.,  A.  B.,  Bennington. 
Wilder,  Constance  P.,  53  Fairmount  Avenue. 
Wilder,  Margaret  C,  53  Fairmount  Avenue. 
*WiLDER,  Herbert  A.,  53  Fairmount  Avenue. 

Newton  Centre 

Donovan,  Winfred  Nichols,  Assistant  Professor  Newton  Theological  Insti- 
tution, 27  Ripley  Terrace. 

HoRR,  Rev.  George  E.,  D.  D.,  Professor  Theological  Institution. 

MiEiR,  Charles  F.,  Newton  Theological  Institution,  12  Sturtevant  Hall. 

Millar,  Morgan,  A.  B.,  83  Institution  Avenue. 

NoYES,  Rev.  Edward  M.,  B.  A.,  Pastor  First  Congregational  Church,  New- 
ton, 136  Warren  Street. 

Newtonville 

Heath,  Daniel  C,  A.  M.,  Publisher,  147  Highland  Avenue. 

Richardson,  Lydia  A.,  40  Austin  Street. 

Stocking,   Jay  Thomas,  A.  B.,   B.  D.,  D.  D.,  Pastor  First  Congregational 

Church. 
Waterhouse,  Mrs.  F.  A.,  Sunday  School  Teacher  Church  of  New  Jerusalem, 

201  Highland  Avenue. 
WiLKENS,  Mrs.  G.  H.,  Teacher  and  Assistant  Superintendent  Congregational 

Central  Church,  306  Walnut  Street. 

Springfield 

Antrim,  Rev.  Eugene  M.,  Pastor  Trinity  Methodist  Episcopal  Church,  37 

Edwards  Street. 
Ballantine,   William   G.,   D.  D.,   LL.  D.,   Instructor  Bible,  International 

Young  Men's  Christian  Association  Training  School,  321  Saint  James 

Avenue. 
Beebe,  Frank,  46  Forest  Park  Avenue. 
Chamberlain,  George  D.,  Trustee  International  Young  Men's  Christian 

Association,  Sunday  School  Teacher,  146  Mill  Street. 


MEMBERS  OF  THE  ASSOCIATION  337 

Cooper,  William  Knowles,  General  Secretary  Young  Men's  Christian  Asso- 
ciation, State  and  Dwight  Streets. 

Dawson,  George  E.,  Ph.  D.,  Professor  Hartford  School  of  Religious  Ped- 
agogy, 214  Belmont  Avenue. 

DoGGETT,  Lawrence  L.,  Ph.  D.,  President  International  Young  Men's  Chris- 
tian Association  Training  School. 

Hale,  George  H.,  Superintendent  Third  Congregational  Sunday  School, 
Box  582. 

Hall,  Rev.  Newton  M.,  Pastor  North  Congregational  Church,  20  Byers 
Street. 

HiLLER,  Rev.  C.  C.  P.,  S.  T.  B.,  Pastor  Wesley  Methodist  Episcopal  Church. 

Howard,  Rev.  Thomas  D.,  99  School  Street. 

KiLBON,  Rev.  John  Luthek,  Pastor  Park  Congregational  Church,  323  Saint 
James  Avenue. 

Lee,  Rev.  Samuel  H.,  A.  M.,  President  French-American  Congregational 
College,  106  Wilbraham  Road. 

MoxoM,  Rev.  Philip  S.,  D.  D.,  Pastor  South  Congregational  Church,  83 
Dartmouth  Terrace. 

Reed,  David  Allen,  736  State  Street. 

Vinton,  Rt.  Rev.  Alexander  H.,  Bishop  Diocese  Western  Massachusetts, 
1 154  Worthington  Street. 

Young  People's  Society  Christian  Endeavor,  South  Congregational 
Church. 

Wellesley 

IHazard,  Caroline,  M.  A.,  Litt.  D.,  President  Wellesley  College. 

Locke,  Adelaide,  B.  A.,  Associate  Professor  Wellesley  College,  28  Dover 

Street. 
McKeag,  Anna  Jane,  Ph.  D.,  Assistant  Professor  Wellesley  College. 
Merrill,  Helen  A.,  Ph.  D.,  Associate  Professor  Wellesley  College. 
Parkhurst,  Mary  A.,  68  Kingsbury  Street, 
Sleeper,  Rev.  W.  W. 
Wellesley  College. 
Wheelock,  Katrine,  B.  D.,  Assistant  Professor  Wellesley  College,  8  Blair 

.\venue. 

Worcester 

Abercrombie,  D.  W.,  LL.  D.,  Principal  Worcester  Academy. 

Barnes,  Rev.  Lemuel  Call,  D.  D.,  Pastor  First  Baptist  Church,  25  May 
Street. 

Barnes,  Mrs.  Lemuel  Call,  25  May  Street. 

Davis,  Gilbert  G.,  Superintendent  Bible  School,  38  Front  Street. 

Dick,  Samuel  M.,  Ph.  D.,  A.  M.,  Episcopal  Clergyman,  4  Mount  Pleasant 
Street. 

Hall,  G.  Stanley,  Ph.  D.,  LL.  D.,  President  Clark  University. 

Haslett,  Rev.  Samuel,  Ph.  D.,  Pastor  People's  Church,  4  Cronon  Street. 

Howard,  Ethel  L.,  B.  A.,  Sunday  School  Teacher,  16  West  Street. 

Matthews,  Rev.  John  H.,  Assistant  Pastor  and  Sunday  School  Superin- 
tendent, Old  South  Congregational  Church,  9  Grand  Street. 


338  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

RoBSON,  Frank  Huson,  A.  M.,  Head  Master  The  Bancroft  School,  79  WilUam 

Street. 
Wood,  Rev.  W.  A.,  A.  M.,  S.  T.  B.,  Pastor  Methodist  Episcopal  Church,  11 

Shelby  Street. 
Adams,  Frederick  C,  5  Hillside  Road,  Natick. 
Allen,  Rev.  Pliny  A.,  Jr.,  B.  D.,  Pastor  Universalist  Church,  68  West  River 

Street,  Orange. 
Bailey,  Mrs.  Adelaide  P.,  Secretary  Women's  Baptist  Foreign  Missions,  South 

East  Massachusetts,  121  Linden  Street,  Everett. 
Bailey,  Albert  Edward,  A.  B.,  Master  Allen  School,  447  Waltham  Street,  West 

Newton. 
Bailey,  Dudley  P.,  121  Linden  Street,  Everett. 
Bailey,  Henry  Turner,  Agent  Massachusetts  State  Board  of  Education,  North 

Scituate. 
Baldwin,  William  A.,  Principal  Hyannis  Normal  School,  Hyannis. 
Barnard,  Rev.  Margaret' B.,  Minister  First  Congregational  Unitarian  Church, 

Rowe. 
Bassett,  Rev.  Austin  B.,  B.  D.,  Pastor  East  Congregational  Church,  51  Church 

Street,  Ware. 
Batt,  Rev.  William  J.,  Chaplain  Massachusetts  Reformatory,  Concord  Junction. 
Bean,  Rev.  Abram  L.,  Pastor  West  Congregational  Church,  184  Walker  Street, 

Taunton. 
Borden,  Anna  H.,  Bible  School  Teacher,  326  North  Main  Street,  Fall  River. 
Bradford  Academy,  Bradford. 

*  Bragdon,  C.  C,  Principal  Lasell  Seminary,  Auburndale. 
Brown,  Marian  Katherine,  Church  Street,  Merrimac. 

Butler,  Ernest  S.,  Superintendent  Baptist  Sunday  School,  41  Walnut  Street, 

Maiden. 
Butler,  Rev.  Frank  E.,  Pastor  Congregational  Church,  South  Hadley  Falls. 
Butterfield,  Kenyon  L.,  Amherst. 

Campbell,  Rev.  Andrew,  Pastor  Congregational  Church,  5  Church  Street, Webster. 
Carter,  Rev.  Charles  F.,  Pastor  Hancock  Congregational  Church,  Lexington. 
Carter,  Rev.  J.  Franklin,  B.  D.,  Pastor  Saint  John's  Church,  Williamstown. 
Carter,  Richard  B.,  Superintendent  Sunday  School  of  New  Jerusalem,  315  Otis 

.Street,  West  Newton. 
Coburn,  Charles  A.,  Ph.  B.,  Assistant  State  Secretary  Young  Men's  Christian 

Association  for  Massachusetts  -and  Rhode  Island,    75   Pleasant  Street, 

Wakefield. 
Cole,  Rev.  Thomas  L.,  Rector  Saint  Mary's  Protestant  Episcopal  Church,  New- 
ton Lower  Falls. 
Craig,   Eber   Eldon,   B.  A.,   B.  R.  P.,   Superintendent  Bethany  Congregational 

Bible  School,  37  Granite  Street,  Quincy. 
Davis,  Rev.  William  V.  W.,  D.  D.,  Pastor  First  Church  of  Christ,  Pittsfield. 
Day,  Charles  Orein,  D.  D.,  President  Andover  Theological  Seminary,  189  Main 

Street,  Andover. 
Deforest,  Rev.  Hermann  P.,  D.  D.,  Lexington. 

*  Dennen,  Rev.  Ernest  J.,  Episcopal  Clergyman,  80  South  Common  Street,  Lynn. 
Dike,  Rev.  Samuel  W.,  LL.  D.,  General  Secretary  The  National  League  for  the 

Protection  of  the  Family,  113  Hancock  Street,  Auburndale. 


MEMBERS  OF  THE  ASSOCIATION  339 

DiNGWELL,  Rev.  James,  Leicester. 

Dixon,  Joseph  L.,  Sunday  School  Sui)erintendcnt,  Lecturer,  Superintendent 
Boys'  Club  Work,  577  Highland  Avenue,  Maiden. 

DuMM,  Rev.  B.  Alfred,  Ph.  D.,  Pastor  Congregational  Church,  19  William 
Street,  Stoneham. 

Dyckem.\n,  Rev.  H.  M.,  Westfield. 

Dyer,  Rev.  Almond  J.,  Sharon. 

Earnshaw,  Rev.  Albert  F.,  Pastor  Congregational  Church,  Chelmsford. 

Ekins,  Grove  Frederic,  A.  B.,  B.  D.,  Pastor  Second  Presbyterian  Church,  Mill- 
bury. 

Eldredge,  Rev.  Ernest  Milton,  Pastor  Congregational  Church,  U])ton. 

Emerson,  Sara  A.,  3  Irving  Street,  Watertown. 

Fall  River  District  Sunday  School  Association,  Fall  River. 

Fletcher,  William  I.,  A.  M.,  Librarian  Amherst  College,  Amherst. 

Fuller,  Rev.  George  W.,  Pastor  Unitarian  Church,  81  College  Avenue,  Medford. 

Gentjng,  Rev.  John  F.,  Ph.  D.,  Professor  Amherst  College,  8  College  Street,  Am- 
herst. 

Goodrich,  Rev.  Lincoln  B.,  65  Spring  Street,  Taunton. 

Gordon,  William  Clark,  A.  M.,  Ph.  D.,  Pastor  Second  Congregational  Church, 
80  Broad  Street,  Westfield. 

Gould,  Rev.  Frederic  J.,  Pastor  First  Congregational  (Unitarian)  Church, 
Leominster. 

Gow,  Rev.  John  Russell,  Pastor  Baptist  Church,  107  Cross  Street,  Somerville. 

Green,  Rev.  George  F.,  Pastor  Baptist  Church,  274  Haverhill  Street,  Lawrence. 

Greul,  Frederick  B.,  D.  D.,  Pastor  First  Baptist  Church,  4  Clinton  Street,  Haver- 
hill. 

Griffin,  Rev.  Frederick  R.,  A.  B.,  T.  B.,  Minister  All  Souls'  Unitarian  Church, 
156  River  Street,  Braintree. 

Hardy,  Rev.  Edwin  N.,  M.  A.,  Ph.  D.,  Pastor  Bethany  Church,  Quincy. 

Harris,  George,  D.  D.,  LL.  D.,  President  Amherst  College,  Amherst. 

Harrison,  Rev.  Fosdick  B.,  Pastor  Second  Congregational  Church,  Town.send. 

Haskell,  Rev.  Joseph  N.,  Pastor  First  Congregational  Church,  Rowley. 

Hathaway,  Edward  S.,  Bible  Class  Teacher,  12  Walter  Street,  Hyde  Park. 

Hervey,  Henry  D.,  A.  M.,  Superintendent  of  Schools,  57  Beltram  Street,  Maiden. 

Hill,  Don  Gleason,  LL.  B.,  A.  M.,  Attorney  and  Counsellor  at  Law,  President 
Historical  Society,  60  Willow  Street,  Dedham. 

Hopkins,  Henry  M.,  D.  D.,  LL.  D.,  President  WilUams  College,  Williamstown. 

Horner,  Rev.  Thomas  Jay,  Pastor  Unitarian  Church,  150  Oakland  Street,  Mel- 
rose. 

Horton,  Rev.  Lyman  G.,  Taunton. 

Hovey,  Ruth,  Ipswich. 

Keedy,  Rev.  John  L.,  Pastor  Congregational  Church,  Author,  North  Andover. 

Krumreig,  Rev.  E.  L.,  Ph.D.,  72  Main  Street,  Somerset. 

Lake,  Rev.  E.  M.,  B.  D.,  Lawrence. 

Leon.^rd,  Mary  Hall,  Rochester. 

Litchfield,  William  E.,  50  Bradshaw  Street,  New  Dorchester. 

Logan,  John  W.,  Hyde  Park. 

M.ASON,  Charles  F.,  A.  B.,  Bursar  Harvard  University,  9  Bailey  Road,  Watertown. 

Means,  Rev.  Frederick  H.,  Pastor  Congregational  Church,  Winchester. 


340  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Merrill,  Rev.  Charles  C,  Pastor  North  Congregational  Church,  Winchendon. 
Merrill,  George  Plxtmer,  D.  D.,  Pastor  Prospect  Street  Congregational  Church, 

75  Purchase  Street,  Newburj'port. 
MiLLiCENT  Library,  Fairhaven. 
Mills,  Rev.  Carlton  Putnam,  Field  Secretary  Sunday  School  Union,  Diocese  of 

Massachusetts,  56  Fletcher  Street,  Winchester. 
Milton,  Lucy  A.,  B.  D., Pastor  Universalist  Churches  at  Gardiner  and  Westminster. 
Mount  Holyoke  College,  South  Hadley. 
Mo  WRY,  William  Augustus,  A.  M.,  Ph.  D.,  LL.  D.,  Author,  17  Riverside  Square, 

Hyde  Park. 
Norton,  Rev.  Stephen  A.,  D.  D.,  Pastor  First  Congregational  Church,  5  Frances 

Street,  Woburn. 
Peabody,  Rev.  Endicott,  D.  D.,  Head  Master  Groton  School,  Groton. 
Peloubet,  Rev.  Francis  N.,  D.  D.,  Author  "Peloubet's  Select  Notes  on  the  Sun- 
day School  Lessons,"  132  Woodland  Road,  Auburndale. 
Power,    Charles   W.,    Superintendent    First    Congregational    Church    Sunday 

School,  Pittsfield. 
Prince,  John  Tilden,  Ph.  D.,  Agent  Massachusetts  Board  of  Education,  15  Tem- 
ple Street,  West  Newton. 
Prudden,  Theodore  P.,  West  Newton. 

Redfield,  Isabella  T.,  Sunday  School  Worker,  290  South  Street,  Pittsfield. 
Reed,  Henry  B.,  South  Weymouth. 
Remington,  Clinton  V.  S.,  Superintendent  Central  Congregational  Bible  School, 

Fall  River. 
Rice,  Rev.  Walter,  Pastor  Congregational  Church,  Agawam. 
Rogers,  Dwight  Leete,  General  Secretary'  Young  Men's  Christian  Association, 

Lynn. 
Scott,   Rev.   Charles  S.,   A.  B.,   Superintendent  Sunday  School   First   Baptist 

Church,  W'averly. 
Seelye,  L.  Clark,  D.  D.,  LL.  D.,  President  Smith  College,  Northampton. 
Sewall,  Rev.  John  L.,  A.  B.,  Pastor  Congregational  Church,  Randolph. 
Shipman,  Rev.  Frank  R.,  Pastor  South  Church,  Andover. 
Sims,  Rev.  Thomas,  D.  D.,  Pastor  Congregational  Church,    119    West    Foster 

Street,  Melrose. 
Sleeper,  H.  D.,  Northampton. 

Smith,  Rev.  Albert  D.,  Pastor  Congregational  Church,  Northboro. 
Smith,  Rev.  Henry  Goodwin,  D.  D.,  81  Harrison  Avenue,  Northampton. 
Snow,  Walter  B.,  29  Russell  Avenue,  Watertown. 
Stevens,  Charles  E.,  A.  M.,  Superintendent  Public  Schools,  9  Cedar  Avenue, 

Stoneham. 
Stone,  Ellen  M.,  Missionary  American  Board,  Salonica,  Turkey,  153  Chestnut 

Street,  Chelsea. 
Tewksbury,  Rev.   George  A.,  Pastor  Congregational  Church,  Walden  Street, 

Concord. 
TiLTON,  Rev.  George  H.,  Pastor  Congregational  Church,  51  Elm  Street,  Woburn. 
Turk,  Rev.  Morris  H.,  Ph.  D.,  Pastor  First  Congregational  Church,  24  Winne- 

may  Street,  Natick. 
TuTHiLL,  Rev.  William  B.,  Pastor  Orthodox  Congregational  Church;  18  Orchard 

Street,  Leominster. 


MEMBERS  OF  THE  ASSOCIATION  341 

\'ari.ey,  Rev.  Arthur,  Pastor  First  Congregational  Church,  Yarmouth. 

Vekbeck,  Mrs.  Ida  S.,  Assistant  Superintendent  Universalist  Sunday  School,  31 
Acorn  Street,  Maiden. 

VooRHEES,  Rev.  J.  Spencer,  M.  A.,  Pastor  Roslindale  Congregational  Church, 
Adams. 

Warren,  Rev.  William  F.,  LL.  B.,  Pastor  Second  Congregational  Church,  13 
Maple  Street,  Peabody. 

Wells,  Amos  R.,  Editor,  "Christian  Endeavor  World,"  40  Auburn  Place,  Auburn- 
dale. 

Wheeler,  Rev.  E.  C,  Pastor  First  Congregational  Church,  Rockland. 

WiLLARD,  Horace  M.,  Sc.  D.,  Principal  Quincy  Mansion  School,  127  East  Elm 
Avenue,  Wallaston. 

Williams,  Appleton  Park,  A.  B.,  President  Massachusetts  Sunday  School  Asso- 
ciation, West  Upton. 

Williamson,   Rev.   James  S.,  Pastor  North  Church,   Haverhill. 

Wood,  Irving  F.,  Professor  Smith  College,  Northampton. 

WooLLEY,  Mary  E.,  Litt.  D.,  President  Mt.  Holyoke  College,  South  Hadley. 

YoRKE,  Rev.  Burt  Leon,  M.  A.,  B.  D.,  West  Medford. 

MICHIGAN 
Ann  Arbor 

Angell,  Jamks  B.,  LL.  D.,  President  University  of  Michigan. 

Beman,  Wooster  Woodruff,  A.  M.,  Professor  University  of  Michigan,  813 

East  Kingslcy  Street. 
BUELL,  L.  E.,  2012  Washington  Street. 
COLER,  George  P.,  Instructor  Ann  Arbor  Bible  Chairs. 
Fairbanks,  Rev.  .\rthur.  Ph.  D.,  Professor  University  of  Michigan. 
Merrifield,  Rev.  Fred,  Baptist  Students  Guard. 
Wenley,    Robert   Mark,   Sc.  D.,  Ph.  D.,  LL.  D.,    Professor  University  of 

Michigan. 

Detroit 

Barr,  Rev.  Alfred  N.,  Pastor  Presbyterian  Church,  567  Congress  Street. 

Bliss,  Frederick  Leroy,  Principal  Detroit  University  School. 

Dewey,  Blanche  M.,  Teacher,  543  Second  .-Xvcnue. 

FORBUSH,  Rev.  William  B.,  Ph.  D.,  Pastor  W<x)d\vard  Avenue  Congrega- 
tional Church. 

Fischer,  William  J.,  Director  Young  Men's  Christian  .Association,  106 
Edmund  Place. 

Foster,  Edward  D. 

Leland,  W.  C,  Manufacturer,  69  Watson  Street. 

Logan,  Wellington  McMurtry,  Religious  Work  Director  Young  Men's 
Christian  Association. 

Macgurn,  Olive  Georgian,  Teacher  in  Kindergarten,  196  Blaine  .\venue. 

McCollester,  Rev.  Lee  S.,  D.  D.,  Pastor  Church  of  Our  Father,  654  John 
R.  Street. 

Meeser,  Rev.  Spenser  B.,  D.  D.,  18  Alfred  Street. 

Pattison,  Minnie,  Teacher,  212  Park  Street. 

Public  Library. 


342  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Searle,  Frederick  Edwards,  A.  B.,  Teacher  University  School,  1023  Jef- 
ferson Avenue. 

Studer,  A.  G.,  M.  D.,  General  Secretary  Central  Young  Men's  Christian  As- 
sociation. 

Tayler,  F.  D.,  Merchant,  105  Watson  Street. 

Valpey,  Lewis  N.,  213  Woodward  Avenue. 

Vinton,  G.  Jay,  Contractor,  63  Stimson  Place. 

Grand  Rapids 

Daniels,  Eva  J.,  Teacher,  242  East  Fulton  Street. 

Grand  Rapids  Public  Library. 

McLaughlin,  Rev.  Robert  W.,  D.  D.,  Pastor  Park  Congregational  Church. 

Morris,  Rev.  S.  T.,  Pastor  Congregational  Church. 

Wallin,  V.  A.,  230  Madison  Avenue. 

Wheeler,  Clara,  Secretary  Grand  Rapids  Kindergarten  and  Training 
School,  23  Fountain  Street. 

WiSHART,  Rev.  Alfred  W.,  D.  D.,  Pastor  Fountain  Street  Baptist  Church. 
Beardslee,  J.  W.,  Professor  Western  Theological  Seminary,  26  East  Twenty- 
second  Street,  Holland. 
Collin,  Rev.  Henry  P.,  Pastor  First  Presbyterian  Church,   98  East  Chicago 

Street,  Coldwater. 
Dascomb,  Rev.  H.  N.,  Pastor  First  Congregational  Church,  Port  Huron. 
Ewing,  Rev.  William,  State  Superintendent  Congregational  Sunday  School  and 

Publishing  Society,  504  Hollister  Block,  Lansing. 
Finster,  Rev.  Clarence,  Pastor  Congregational  Church,  Grand  Haven. 
Goodrich,  Rev.  Frederic  S.,  A.  M.,  Department  English  Bible,  Albion  College, 

1000  East  Porter  Street,  Albion. 
Hadden,  Rev.  Archibald,  D.  D.,  Pastor  First  Congregational  Church,  Muskegon. 
Harris,  Rev.  Hugh  Henry,  B.  D.,  Pastor  Methodist  Episcopal  Church,  Gladstone. 
Hicks,  Rev.  Henry  W.,  Pastor  Methodist  Episcopal  Church,  Scofield. 
HuTCHiNS,  Rev.  A.  J.,  Pastor  First  Baptist  Church,  302  Forest  Avenue,  Ypsilanti. 
Lancaster,  Elsworth  Gage,  President  Olivet  College,  Olivet. 
Mauck,  Joseph  W.,  A.  B.,  A.  M.,  LL.  D.,  President  Hillsdale  College,  Hillsdale. 
Miner,  Rev.  Frank  N.,  Pastor  Methodist  Episcopal  Church,  Dollar  Bay. 
Moore,  Caroline  Sheldon,  A.  B.,  301  Ingleside  Terrace,  Kalamazoo. 
Morris,  Isiah  S.,  M.  D.,  Sunday  School  Superintendent,  Belding. 
Patchell,  Rev.  Charles  T.,  Pastor  Congregational  Church,  Bay  City. 
Perry,  Ernest  B.,  Superintendent  Industrial  Works,  1505  Fifth  Street,  Bay  City. 
Severance,  Rev.  Lemuel,  Onondaga. 
State  Normal  College,  Ypsilanti. 
Stowell,  C.  B.,  Sunday  School  Teacher,  Hudson. 
Sweet,  Rev.  Franklin  W.,  Pastor  First  Baptist  Church,  Adrian. 
Van  Kirk,  Rev.  Robert  W.,  Pastor  First  Baptist  Church,  Jackson. 
Warren,  Rev.  Leroy,  A.  M.,  D.  D.,  Old  Mission. 

tWARREN,   Edward  K.,   Superintendent  Sunday  School  Congregational  Church, 
Chairman    Executive    Committee    World's    Sunday    School    Convention, 
Three  Oaks. 
Waterman,  Leroy  A.,  A.  B.,  B.  D.,  Professor  Hillsdale  College,  193  Hillsdale 

Street,  Hillsdale. 
Wilson,  Rev.  William  J.,  Pastor  Methodist  Episcopal  Church,  Charlotte. 


MEMBERS  OF  THE  ASSOCIATION  343 

MINNESOTA 
Minneapolis 

Beard,  Harrington,  Sunday  School  Teacher,  624  Nicollet  Avenue. 
Crandall,  Rev.  Lathan  A.,  D.  D.,  Pastor  First  Baptist  Church,  1784  Du- 

Pont  .\vcnue  S. 
Hallock,  Rev.  Leavitt  H.,  D.  D.,  Pastor  Plymouth  Congregational  Church, 

Eighth  Street  and  Nicollet  Avenue. 
♦Harrington,  C.  M.,  2540  Park  Avenue. 
Lyman,   Frederick  W.,   Superintendent  Plymouth  Congregational  Sunday 

School,  500  Groveland  Avenue. 
♦Martin,  Charles  J.,  1300  Mount  Curve  Avenue. 
Merrill,  George  R.,  D.'D.,  Superintendent  Minnesota  Congregational  Home 

Missionary  Society,  223  West  Fifteenth  Street. 
Norton,  William  W.,  2120  Fifth  Avenue,  South. 
Plymouth  Bible  School,  510  Sykes  Block. 
Pope,  Rev.  Edward  R.,  B.  D.,  Superintendent  Baptist  State  Missions  for 

Minnesota,  701  Lumber  Exchange. 
Scott,  L.  G.,  40  Highland  Avenue. 
Scott,  Mrs.  L.  G.,  1123  Metropolitan  Life  Building. 
Sutherland,  J.  B.,  Sunday  School  Teacher,  1819  South  DuPont  Avenue. 
White,  Frederick,  818  Lumber  Exchange. 
Wiley,  S.  Wert,  General  Secretary  Young  Men's  Christian  Association. 

St.  Paul 

BoYNTON,  Rev.  Richard  W.,  Pastor  Unity  Church,  414  Ashland  Avenue. 

Pressey,  Rev.  Edwin  S.,  Pastor  Saint  Anthony  Park  Congregational  Church, 
2261  Gordon  Avenue. 

RoBBiNS,  Mrs.  D.  R.,  243  Summit  Avenue. 

Smith,  Samuel  G.,  D.  D.,  LL.  D.,  Professor  University  of  Minnesota,  Pastor 
People's  Church,  125  College  Avenue. 

Young,  Ernest  W.,  LL.  M.,  Sunday  School  Superintendent,  Room  416  Post 
Office  Building. 

Woods,  Erville  Bartlett,  Ph.  D.,  Professor  Hamline  University. 
Carleton  College,  Northfield. 

Gilchrist,  Rev.  Neil  A.,  Pastor  at  Large,  Adams  Presbytery,  Crookston. 
Mathie,  Karl,  Superintendent  of  Schools,  Saint  Cloud. 
Parsons,  Rev.  J.,  Morris. 
Prucha,  Rev.  Vaclav,  Silver  Lake. 
Smith,  Charles  Alden,  A.  M.,  Principal  Central  High  School,  Hunter's  Park, 

Duluth. 
Strong,  James  W.,  D.  D.,  Ex-President  Carleton  College,  Northfield. 
Swertfager,  Rev.  George  A.,  Pastor  Congregational  Church,  Princeton. 
Thomas,  Rev.  Percy,  Winona. 
Wallar,  Rev.  W.  C.  A.,  Pastor  Congregational  Church,  Little  Falls. 

MISSISSIPPI 
CouNTis,  Rev.  John  R.,  A.  B.,  Pastor  Methodist  Episcopal  Church,  South,  308 

Alexander  Street,  Greenville. 
Duren,  William  Larkin,   B.  A.,   Pastor  Methodist  Episcopal   Church,   South, 

Clarksdale. 


344  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Foster,  Mrs.  William  W.,  Jr.,  Holly  Springs. 

Fulton,  Robert,  B.  A.,  LL.  D.,  Chancellor  University  of  Mississippi,  University. 
Owen,  Samuel  H.  C,  A.M.,  President  Natchez  College,  Natchez. 
Stamps,  Rev.  C.  T.,  B.  S.,  D.  D.,  Ph.  D.,  Pastor  Kosciusko  Baptist  Church,  Ed- 
wards. 
Sydenstricker,  Rev.  Hiram  M.,  Ph.  D.,  Pastor  Presbyterian  Church,  Corinth. 

MISSOURI 
Columbia 

Jesse,  Richard  H.,  LL.  D.,  President  University  of  Missouri. 
Lhamon,  W.  J.,  A.  M.,  Dean  Bible  College  of  Missouri. 
Moore,  Mrs.  W.  T.,  President  Christian  College. 

Williams,  Hon.  Walter,  Chairman  Executive  Board,  Missouri  State  Univer- 
sity, 517  Hitt  Street. 

Kansas  City 

Bumstead,  Arthur,  Ph.  D.,  Literary  Work,  Box  716. 

Morris,  James  C,  Rev.,  Methodist  Episcopal  Church,  South. 

O'Brien,  Rev.  James  P.,  Superintendent  Congregational  Sunday  School  and 

Publishing  Society  for  Missouri  and  Arkansas,  4005  Genesee  Street. 
Scarritt,   Rev.   Charles   Wesley,   Pastor   Melrose   Methodist   Episcopal 

Church,  South  3236  Saint  John's  Avenue. 
Short,  Rev.  Wallace  M.,  Pastor  Congregational  Church,  2454  Tracy  Avenue. 
Spencer,  Rev.  Claudius  B.,  D.  D.,  Editor  "Central  Christian  Advocate." 
Stimson,  Rev.  Cyrus  Flint,  Pastor  Westminster  Congregational  Church, 

3949  Warwick  Boulevard. 

St.  Louis 

Bernard,  Rev.  Taylor,  Financial  Agent  Missouri  Valley  College,  5023  Fair- 
mount  Avenue. 
♦Bitting,   Rev.  William   C,   D.  D.,  Pastor  Second  Baptist  Church,  5109 

McPherson  Avenue. 
Bradley,   Rev.  Henry  Stiles,  D.  D.,  Pastor  Saint  John's  Church,   5068 

Washington  Boulevard. 
Duckworth,   Rev.   E.,   Pastor  Saint  James  Memorial  Church  (Episcopal), 

4259  Cote  Brilliante  Avenue. 
fGARRisoN,  James  H.,  LL.  D.,  Editor  "Christian  Evangelist,"  1522  Locust 

Street. 
GooDSON,  Rev.  Columbus  Polk,  Pastor  Kings  Highway  Presbyterian  Church, 

5000  Cabanne  Avenue. 
Horstmann,  Rev.  J.  H.,  Editor  "Messenger  of  Peace"  and  "Evangelical 

Companion,"  1716-18  Chouteau  Avenue. 
Johnston,  Lendrum  G.,  Director  Boys'  Club,  Buckingham  Hotel. 
Jones,  William  M.,  Ph.  D.,  D.  D.,  Pastor  Hyde  Park  Congregational  Church, 

3911  Blair  Avenue. 
King,  Rev.  George  W.,  Pastor  Markham  Memorial  Presbyterian  Church, 

Menard  and  Julia  streets. 
Knox,   George  Platt,   B.  S.,  Principal  Yeatman  High  School,  5535   Van 

Versen  Avenue. 


MEMBERS  OF  THE  ASSOCIATION  345 

Kroeger,  Ernest  R.,  Director  College  of  Music  of  Forest  Park  University, 

The  Odeon,  Grand  and  Franklin  avenues. 
McKlTTRiCK,  Rev.  W.  J.,  D.  D.,  Pastor  First  Presbyterian  Church. 
Mills,  Rev.  Charles  S.,  D.  D.,  Pastor  Pilgrim  Congregational  Church. 
Roblee,  Mrs.  Joseph  H.,  3657  Delmar  Avenue. 

Sheldon,  Walter  L.,  Lecturer  Ethical  Society  of  Saint  Louis,  4533  West- 
minster Street. 
Smith,  Rev.  William,  6438  Wise  Avenue. 
Stewart,  Alphonso  Chase,  LL.  B.,  President  Sunday  School  Assembly  of 

Synod  of  Missouri,  401  North  Fourth  Street. 
Verdier,  a.  R.,  Assistant  Superintendent  First  Presbyterian  Bible  School,  615 
Fullerton  Building. 
Allen,  E.,  L.  L.,  Pierce  City. 

Carlisle,  Willis,  Secretar}'  Central  College,  Fayette. 
Darby,  Rev.  William  Lambert,  Kirksville. 

Hardin,  J.  H.,  A.  M.,  LL.  D.,  Pastor  Christian  Church,  Richmond. 
NoYES,  G.  C,  Teacher,  Lamar. 
Rickman,   Rev.   O.    M.,    Pastor     M.  E.    Church,  South,  202  N.  Spring  Street, 

Independence. 
Smith,  M.\dison  R.,  Attorney  and  Reporter  Saint  Louis  Courts  of  Appeal,  Farm- 

ington. 
Wyckoff,  Rev.  Clyde  H.,  A.  B.,  Pastor  Baptist  Church,  Clearmont. 
Young,  Mattie  T.,  Creve  Coeur. 

MONTANA 

*  Conway,  George  B.,  Dillon. 

First  B.aptist  Church  Bible  School,  Dillon. 

Fuller,  Rev.  Willard,  Pastor  First  Baptist  Church,  Billings. 

NEBRASKA 
Axtell,  Rev.  Archie  G.,  A.  B.,  Pastor  Congregational  Church,  Blair. 
Baird,  Rev.  Lucius  Olmstead,  Pastor  First  Congregational  Church,  518  South 

Twenty-sixth  Avenue,  Omaha. 
B.^TTEN,  Rev.  Samuel  Z.,  A.  M.,  Pastor  First  Baptist  Church,  1332  K  Street, 

Lincoln. 
Bullock,  Rev.  Motier  A.,  D.  D.,  Pastor  Vine  Street  Congregational  Church, 

856  North  Twenty-fifth  Street,  Lincoln. 
Bump,  Rev.  F.  O.,  Pastor  Baptist  Church,  Tekamah. 
BuRNHAM,  S.  H.,  Lincoln. 

Crawford,  J.  Forsyth,  Professor  Grand  Island  College,  Grand  Island. 
Creighton,  Rev.  John,  Pastor  First  Presbyterian  Church,  123  East  Ninth  Street> 

York. 
Elliott,  Rev.  Walter  L.,  Pastor  Methodist  Episcopal  Church,  Craig. 
Ferguson,  Wilbert  P.,  University  Place. 
TuTTLE,  Rev.  John  Ellery,  D.  D.,  Pastor  First  Congregational  Church,  1037 

Fourth  Street,  Lincoln. 

NEVADA 

BuRWELL,  Leslie  M.,  A.  B.,  B.  D.,  140  West  Street,  Reno. 


346  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Friend,  W.  A.,  Box  348,  Reno. 

O'Brien,  Victor,  Ph.  B.,  LL.  B.,  Springdale,  Nye  County. 

NEW  HAMPSHIRE 

Bailey,  Arthur  W.,  A.  B.,  B.  D.,  Pastor  First  Congregational  Church,  64  Wash- 
ington Street,  Keene. 

Bingham,  G.  W.,  A.  M.,  Principal  Pinkerton  Academy,  Derry. 

Bisbee,  Martin  Davis,  A.  B.,  B.  D.,  Professor  Dartmouth  College  and  Librarian, 
Hanover. 

Child,  Rev.  Dudley  Richards,  Pastor  South  Parish  Unitarian  Church,  Charles- 
town. 

Dana,  Rev.  S.  H.,  D.  D.,  Pastor  Philhps  Church,  Exeter. 

Emerson,  Charles  Franklin,  Dean  Dartmouth  College,  ^^  College  Street,  Han- 
over. 

Gale,  Rev.  Tyler  E.,  Pastor  Congregational  Church,  Greenville. 

Merriam,  Rev.  Charles  S.,  B.  A.,  Pastor  Congregational  Church,  11  Crescent 
Street,  Derry. 

Percival,  Rev.  Charles  H.,  Pastor  Congregational  Church,  Everett,  Massachu- 
setts, 10  Liberty  Street,  Rochester. 

Richardson,  Rev.  Cyrus,  D.  D.,  Pastor  First  Congregational  Church,  6  Summer 
Street,  Nashua. 

Robinson,  Rev.  Charles  F.,  Pastor  Congregational  Church,  Milford. 

Sanderson,  E.  D wight,  B.  S.,  Durham. 

Scribner,  Rev.  J.  Woodbury,  Melvin  Village. 

Slade,  Rev.  William  F.,  Pastor  First  Congregational  Church,  Berhn. 

Thayer,  Rev.  Lucius  H.,  Pastor  Congregational  Church,  Portsmouth. 

Thorne,  John  Greene,  General  Secretary  Young  Men's  Christian  Association, 
176  Amherst  Street,  Manchester. 

Wheeler,  Carleton  Ames,  A.  M.,  Peterborough. 

Yager,  Rev.  Granville,  Pastor  Congregational  Church,  Rindge. 

NEW  JERSEY 
Bayonne 

BoococK,  Rev.  William  H.,  Ph.  D.,   Pastor   First  Reformed  Church,    763 

Avenue  C. 
Johnston,  Rev.  Henry  J.,  Avenue  C.  and  Thirty-first  Street. 
Kern,  Herman,  882  Avenue  C. 
*Sexsmith,  George  H.,  M.  D.,  719  Avenue  C. 
Wilson,  Rev.  Ferdinand  S.,  Pastor  Fifth  Street  Reformed  Church,  85  West 

Fifth  Street. 

Newark 

Baldwin,  Josephine  L.,  Superintendent  Elementary  Work  New  Jersey  State 

Sunday  School  Association,  32  Elizabeth  Avenue. 
Barnes,  Mrs.  J.  Woodbridge,  Primary  and  Junior  Secretary  International 

Sunda}'  School  Association,  33  Kearney  Street. 
*Denlinger,  Henry  K.,  D.  D.,  Pastor  Presbyterian  Church,  103  Court  Street. 
Dennis,  Mrs.  Emily  P.,  30  Central  Avenue. 
Fennell,  Rev.  W.  G.,  Pastor  South  Baptist  Church,  29  Walnut  Street. 


MEMBERS  OF  THE  ASSOCIATION  347 

*Fergusson,  Re\'.  E.  Morris,  A.  M.,  General  Secretary  New  Jersey  Sunday 

School  Association,  835  Broad  Street. 
Jackson,  Charles  Edward,  B.  A.,  B.  D.,  Vicar  Christ  Church,  81  Congress 

Street. 
Peters,  Nanna  He.a.th,  Supcrintcnflent  Intermediate  Sunday  School,   1017 

Broad  Street. 
Sweeney,  Algernon  T.,  Judge  of  Criminal  Court,  Superintendent  Union 

Universalist  Sunday  School,  Attorney-at-Law,  Prudential  Building. 
Tucker,  Hoyt  Henderson. 
Vanderbeek,  Rev.  Henry  C,  Pastor  Forest  Hill  Presbyterian  Church,  276 

Montclair  Avenue. 
Bradford,   Rev.   Amory  H.,   D.  D.,   Pastor   First   Congregational   Church,    11 

Plymouth  Street,  Montclair. 
Brett,  Rev.  Cornelius,  D.  D.,  Pastor  Bergen  Reformed  Church,  797  Bergen 

Avenue,  Jersey  City. 
Cole,  Rev.  Arthur  S.,  Instructor  South  Jersey  Institute,  Bridgeton. 
Converse,  C.  Croz.a.t,  LL.  D.,  Counsellor-at-Lavv,  Highwood. 
Donaldson,  Rev.  George,  Ph.D.,  Teacher  DeWitt  Clinton  High  School,  Cliffside. 
Gardiner,  Rev.  John  C,  Highwood. 

Garrett,  Rev.  Edmund  F.,  Pastor  First  Baptist  Church,  Bordentown. 
Hare,  Rev.  James  Madison,  Pastor  Parmly  Memorial  Baptist  Church,  294  Grove 

Street,  Jersey  City. 
Hawkins,  Lewis  Everett,  State  Secretarj'  Young  Men's  Christian  Association  of 

New  Jersey,  294  Park  Avenue,  Orange. 
♦Hepburn,  W.  M.,  M.  D.,  15  Monument  Street,  Freehold. 
HOPPAUGH,  Rev.  William,  Pastor  Presbyterian  Church,  Springfield. 
Howard,  John  Raymond,  A.  B.,  A.  M.,  Publisher  and  Book  Editor,  Montclair. 
HuRLBURT,  Rev.  Jesse  L.,  D.  D.,  Bloomfield. 

HuTTON,  Rev.  Mancius  Holmes,  D.  D.,  26  Union  Street,  New  Brunswick. 
Jenkins,  E.  C,  117  Elm  Street,  Montclair. 

Jones,  Mrs.  Hiram  T.,  Sunday  School  Teacher,  49  North  Avenue,  Elizabeth. 
Keevil,  Rev.  Charles  J.,  D.  D.,  Pastor  First  Baptist  Church,  Trenton. 
Lathrop,  a.  C,  Mountain  Avenue,  Westfield. 
Lewis,  Rev.  Abram  Herbert,  D.  D.,  LL.  D.,  Corresponding  Secretary  American 

Sabbath  Tract  Society  and  Editor  "Sabbath  Recorder,"  633  West  Seventh 

Street,  Plainfield. 
Miller,  Mrs.  Emily  Huntington,  Englewood. 
McPherson,  Rev.  Simon  J.,  D.  D.,  Head  Master  Lawrenceville  School,  Lawrence- 

ville. 
Mokgan,  Rev.  Minot  C,  M.  A.,  Pastor  Central  Presbyterian  Church,  52  Maple 

Street,  Summit. 
Murray,  George  Welwood,  77  Mountain  Avenue,  Montclair. 
NoRRis,  Ada  L.,  Primary  Sunday  .School  Teacher,  79  Alexander  Street,  Princeton. 
OSBORN,  F.  W.,  Professor  Adelphi  College,  Bloomfield. 
Paxton,  Elizabeth  D.,  Chairman  Summer  School  Committee  New  Jersey  Sunday 

School  Association,  83  Mercer  Street,  Princeton. 
Pettit,  Mrs.  Alonzo,  President  Primary'  and  Junior  Council  New  Jersey  State 

Sunday  School  Association,  116  West  Grand  Street,  Elizabeth. 
Pratt,  Rev.  John  R.,  \'erona. 


348  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Robinson,  Ida  S.,  Field  Worker  Woman's  Foreign  Missionary  Society  of  the 
Methodist  Episcopal  Church,  R.  F.  D.  Number  i,  Tom's  River. 

Roop,  Rev.  Marcus  J.,  Clergyman  Reformed  Church,  Ridgefield. 

Roy,    John,   General   Secretary  Young  Men's  Christian  Association,  68  Hillyer 
Street,  Orange. 

♦Sailer,  Thomas  H.  Powers,    A.  B.,  Ph.  D.,   Educational  Secretary  Board  of 
Foreign  Missions  of  the  Presbyterian  Church,  Englewood. 

SCHENCK,  Ferdinand  S.,  D.  D.,  LL.  D.,  Professor  Theological  Seminary  of  the 
Reformed  Church  in  America,  Acting  Professor  Rutgers  College,  i  Sem- 
inary Place,  New  Brunswick. 

Seeley,  Levi,  Ph.  D.,  Professor  State  Normal  School,  482  West  State  Street, 
Trenton. 

Smith,  Erwin  K.,  General  Secretary  Young  Men's  Christian  Association,  Rahway, 
New  Jersey. 

Van  Dyke,  Henry,  D.  D.,  LL.  D.,  Professor  Princeton  University,  Princeton. 

Weeks,  John  W.,  General  Secretary  Young  Men's  Christian  Association,  Summit. 

White,  Grace  D.,  Teacher,  36  Duncan  Avenue,  Jersey  City. 

NEW  MEXICO 

Garrison,  Winfred  Ernest,  Santa  Fe. 
Sager,  Frank  J.,  Bank  Cashier,  Carrizozo. 

NEW  YORK 
Albany 

Anderson,  Rev.  Thomas  D.,  D.  D.,  Pastor  Emanuel  Baptist  Church,  379 

State  Street. 
Curtis,  Rev.  C.  N.,  Ph.  D.,  37  Lancaster  Street. 
Fairchild,  Rev.  Edwin  Milton,  Lecturer  for  Educational  Church  Board, 

29  South  Pine  Avenue. 
New  York  State  Library. 
Smith,  Roelif  B.,  General  Secretary  Young  Men's  Christian  Association. 

Auburn 

Allen,  Henry  Mott,  B.  A.,  5  Fort  Street. 

HoYT,  Rev.  Arthur  S.,  D.  D.,  Professor  Auburn  Theological  Seminary,  15 

Seminary  Street. 
Miller,  Edward  W.,  D.  D.,  Professor  Auburn  Theological  Seminary. 
Morgan  Dodge  Library  of  Auburn  Theological  Seminary. 
*RiGGS,  James  Stevensoi>j,  D.  D.,  Professor  Auburn  Theological  Seminary. 
Stewart,  George  B.,  D.D.,  LL.D.,  President  Auburn  Theological  Seminary. 
Stewart,  Harris  B.  W. 

Brooklyn 

Adelphi  College  Library. 

Armstrong,  Rev.  Lyman  P.,  360  Pacific  Street. 

Ayres,  Sabra  Grant,  Teacher  Old  Testament  History  and  Literature,  16 

South  Elliott  Place. 
Bigelow,  Lucius  H.,  Jr.,  1267  Pacific  Street. 
Boynton,  Rev.  Nehemiah,  D.  D.,  Pastor  First  Congregational  Church. 


MEMBERS  OF  THE  ASSOCIATION  349 

Brdsu,  Rev.  Alfred  H.,  D.  D.,  Pastor  Reformed  Church  in  America,  7920 

Eighteenth  Avenue. 
BuRRELL,  Rev.  Joseph  Dunn,  Pastor  Classen  Avenue  Presbyterian  Church, 

58  Downing  Street. 
Camp,  Harvey  C,  Agent  for  F^ducational  Department  Longmans,  Green  and 

Company,  311  Washington  Avenue. 
Carpenter,  J.  B.,  Jr.,  Secretary  Boys'  Department  Young  Men's  Christian 

Association,  502   Fulton  Street. 
Case,  Carl  D.,  B.D.,  Ph.D.,  Pastor  Hanson  Place  Baptist  Church,  205  Park 

Place. 
Davies,  Milton  J.,   Director  of  Education  Central   Branch  Young  Men's 

Christian  Association,  502  Fulton  Street. 
Dodge,  Richard  Desp.\rd,  Secretary  Brooklyn  Sunday  School  Union,  291 

Henry  Street. 
Edwards,  Rev.  John  H.,  D.  D.,  Literary  Work,  122  Willow  Street. 
FiTTS,  Alice  E.,  Pratt  Institute. 
French,  H.  Delmar,  M.  A.,  Litt.  D.,  President  Brooklyn  Society  for  Ethical 

Culture,  Instructor  Brooklyn  Institute  of  Arts  and  Sciences,  457  Park 

Place. 
Green,   Charles  Andrew,   Secretary,  Young  Men's  Christian  Association 

Penn  and  Liberty  avenues. 
Hammond,  Halsey,  Secretary  Bedford  Branch  Young  Men's  Christian  Asso- 
ciation, 1 121-25  Bedford  Avenue. 
Hillis,   Rev.   Newell   Dwight,   D.  D.,   Pastor  Plymouth   Congregational 

Church,  29  Grace  Street. 
Humpstone,  Rev.  John,  D.  D.,  Pastor  Emanuel  Baptist  Church,  291  Ryerson 

Street. 
JUDD,    Orrin  R.,  Superintendent  Bible  School  Central  Bapti-st  Church,   22 

Hart  Street. 
Kaighn,  Raymond  Pimlott,  Pratt  Institute,  420  Gates  Avenue. 
Keith,  Herbert  C,  303  Westminster  Road. 
Kent,  Rev.  Robert  J.,  D.  D.,  605  Hancock  Street. 

Lord,  Isabel  Ely,  Librarian  Pratt  Institute  Free  Librarj',  176  Emerson  Place. 
Lord,    Rev.    Rivington    D.,    D.  D.,    President    General    Conference    Free 

Baptists,  593  Bedford  Avenue. 
MacDonald,  Rev.  Robert,  Pastor  Washington  Avenue  Church. 
McCarroll,  William,  Superintendent  Duryea  Presbyterian  Sunday  School, 

758  Saint  Mark's  Avenue. 
Melish,  Rev.  John  Howard,  B.  A.,  Rector  Church  of  the  Holy  Trinit}-,  157 

Montague  Street. 
Nicolas,  John,  Sunday  School  Teacher,  371  Clinton  Street. 
Patterson,  Mary  T.,  Pd.  M.,  Teacher  and  Deaconess  Protestant  Episcopal 

Church,  550  Washington  Avenue. 
RowE,  Stewart  H.,  Ph.  D.,  Head  of  Department  of  Pedagogy,    Brooklyn 

Training  School  for  Teachers,  1060a  Sterling  Place. 
Saint  John,  Edward,  Ph.  D.,  15  Clark  Street. 
Steiner,  Joseph  A.,  B.  H.,  Secretary  Boy's  Work,  Y.  M.  C.  A. 
Taylor,  Rev.  Marcus  B.,  D.  D.,  Pastor  Park  Congregational  Church,  427 

Seventh  Street. 


3SO  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Wyckoff,  Rev.  Charles  S.,  Pastor  Grace  Reformed  Church,  582  Flatbush 
Avenue. 

Bu£Falo 

French,  Thomas,  Jr.,  A.  M.,  Ph.  D.,  Pastor  New  Jerusalem  Swedenborgian 

Church,  40  Brantford  Place. 
GiFFORD,  Rev.  O.  P.,  D.  D.,  Pastor  Delaware  Avenue  Baptist  Church,  289 

Highland  Avenue. 
Mitchell,  S.  S.,  176  Summer  Street. 
Whitford,  a.  H.,  General  Secretary  Young  Men's  Christian  Association. 

Ithaca 

Fitschen,  Jr.,  Rev.  J.  F.,  Pastor  First  Presbyterian  Church,  404  East  Buffalo 

Street. 
Jacoby,  Henry  S.,  C.  E.,  Professor  Cornell  University,  7  Reservoir  Avenue. 
Lee,  Duncan  Campbell,  "Daily  News." 

Richmire,  C.  a..  Secretary  Young  Men's  Christian  Association. 
Schmidt,  Nathaniel,  Ph.  D.,  Professor  Cornell  University. 
Williams,  Henry  Shaler,  Ph.  D.,  Professor  Cornell  University. 

New  York  City 

Abbott,  Ernest  H.,  "The  Outlook,"  287  Fourth  Avenue. 

Abbott,  Rev.  Lyman,  LL.  D.,  Editor  "The  Outlook,"  287  Fourth  Avenue. 

Anderson,  Rev.  William  F.,  A.  M.,  D.  D.,  Secretary  Board  of  Education, 
150  Fifth  Avenue. 

Baldwin,  Edward  W.,  Secretary  Young  Men's  Christian  Association,  222 
Bowery. 

Ball,  Elizabeth  M.,  Principal  Public  School  No.  18,  Spuyten  Duyvil,  Bronx. 

Barto,  Rev.  Charles  E.,  Ph.  B.,  Pastor  Willis  Avenue  Methodist  Episcopal 
Church,  661  East  141st  Street. 

Batten,  Rev.  S.  W.,  Ph.  D.,  Rector  Saint  Mark's  Episcopal  Church. 

Bellows,  Rev.  Russell  N.,  Minister-at-Large,  247  Fifth  Avenue. 

Bewer,  Julius  A.,  Ph.  D.,  Professor  Union  Theological  Seminary,  700  Park 
Avenue. 

Bishop,  Mrs.  L.  J.  P.,  Directress  Children's  Department  Baptist  Missionary 
Society,  319  East  125th  Street. 

BoviLLE,  Rev.  R.  G.,  M.  A.,  B.  D.,  National  Director  Vacation  Bible  Schools, 
Federation  of  Churches,  133  West  Sixty-ninth  Street. 

Bradshaw,  Louis  C,  Secretary  Washington  Heights  Branch  Young  Men's 
Christian  Association,  531  West  i5Sth  Street. 

Brown,  Francis,  Ph.  D.,  D.  D.,  Professor  Union  Theological  Seminary,  70 
Park  Avenue. 

*Brown,  Marianna  C,  Ph.  D.,  Teacher  Holy  Trinity  Episcopal  Sunday 
School,  35  West  130th  Street. 

Brown,  William  Adams,  Ph.  D.,  D.  D.,  Professor  Union  Theological  Semin- 
ary, 700  Park  Avenue. 

Butler,  Nicholas  Murray,  Ph.D.,  LL. D.,  President  Columbia  University. 

BuTTRiCK,  Rev.  Wallace,  D.  D.,  Secretary  General. Education  Board,  2  Rec- 
tor Street. 


MEMBERS>OF  THE  ASSOCIATION  351 

Cady,  J.  Cleveland,  LL.  D.,  President  National  Federation  of  Churches, 

315  West  Eighty-ninth  Street. 
Campbell,  Rev.  John,  Ph.  D.,  Rector  Church  of  the  Mediator,  Kingsbridge 

Avenue. 
Canfield,  James  Hulme,  LL.  D.,  Litt.  D.,  Librarian  Columbia  University. 
Collins,  Hannah,  Sunday  School  Teacher,  117  East  Sixty-first  Street. 

Columbia  University. 

Conant,  Thomas  O.,  LL.  D.,  Editor  "The  Examiner,"  Post  Office  Box  203. 

Cook,  John  W.,  State  Secretary,  Young  Men's  Christian  .\ssociation. 

Cooper,    Rev.    J.   W.,    D.  D.,  Secretary  American  Missionary  Association, 
Twenty-second  Street  and  Fourth  Avenue. 

Cox,  Rev.  Sydney  Herbert,  Pastor  Bethany  Congregational  Church,  344 
West  Fifty-seventh  Street. 

Cutler,  Ethel,  B.  A.,   B.D.,  Student    Department,  International  Y.  W. 
C.  A.,  541  Lexington  Avenue. 

Davey,  J.  J.,  Director  Boys'  Work,  Young  Men's  Christian  Association,  318 
West  Fifty-seventh  Street. 

Dodge,  D.  Stuart,  99  John  Street. 

♦Dodge,  Grace  H.,  262  Madison  Avenue. 

Dulles,  William,  A.  M.,  115  Broadway,  United  States  Realty  Building. 

Dutton,  Samuel  T.,  Professor  Teachers'  College,  Columbia  University. 

Ehnes,  Morris  W.,  Secretary  Young  People's  Missionary  Movement,   156 
Fifth  Avenue. 

Fagnani,  Rev.  Charles  P.,  D.  D.,  Professor  Union  Theological  Seminary, 
700  Park  Avenue. 

♦Ferris,  Frank  A.,  Superintendent  Bible  School,  262  Mott  Street. 

Fisher,  George  J.,  M.  D.,  Secretary  Physical  Work  International  Committee, 
Young  Men's  Christian  Association,  3  West  Twenty-ninth  Street. 

Fox,  Norman,  49  West  Seventy-fifth  Street. 

Frame,  Jajies  Everett,  Professor  Union  Theological  Seminary,  700  Park 
Avenue. 

Francis,  Rev.  Lewis,  D.  D.,  Pastor  Kent  Street  Reformed  Church,  228  Madi- 
son Avenue. 

Friborg,  Rev.  Emil,  Pastor  Swedish  Baptist  Church,   141   East  Fifty-fifth 
Street. 

Goodman,  Fred  S.,  Secretarj'  International  Committee  Young  Men's  Chris- 
tian Association,  3  West  Twenty-ninth  Street. 

Grant,  W.  Henry,  156  Fifth  Avenue. 

Hall,  William  W.,  Sunday  School  Superintendent  Madison  Avenue  Presby- 
terian Church,  II  East  Forty-second  Street. 

fHALL,  Charles  Cuthbert,  D.  D.,  President  Union  Theological  Seminary, 
700  Park  Avenue. 

Hall,  Rev.  Thomas  C,  D.  D.,  Professor  Union  Theological  Seminary,  113 
West  Eighty-eighth  Street. 

Harrower,  Rev.  Pascal,  M.  A.,  Rector  Church  of  the  Ascension,  West  New 
Brighton. 

Haven,  Rev.  William  Ingraham,  D.  D.,  Corresponding  Secretary  American 
Bible  Society,  Bible  House. 

Heckman,  Samuel  B.,  A.  M.,  527  West  150th  Street. 


352  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Hervey,  Walter  L.,  Ph.  D.,  Examiner  Board  of  Education,  35  West  114th 

Street. 
Hodge,  Rev.  Richard  M.,  D.  D.,  Lecturer  on  Biblical  Literature,  Teachers' 

College,  Columbia  University. 
Houghton,  Mrs.  Louise  Seymour,  Associate  Editor  "Christian  Work  and 

Evangelist,"  iii  Broadway. 
HuYLER,  John  S.,  64  Irving  Place. 

Jewish  Theological  Seminary  of  America,  531-535  West  123d  Street. 
Johnston,  Rev.  R.  P.,  D.  D.,  2  West  Forty-sixth  Street. 
Kendall,  Georgianna,  Vice-President  American  Humane  Education  Society, 

10  West  Fifty-fifth  Street. 
Kimball,  Alfred  R.,  Banker,  15  Wall  Street. 
Laidlaw,  Rev.  Walter,  M.  A.,  Ph.  D.,  Secretary  Federation  of  Churches  and 

Christian  Organizations,  11  Broadway. 
Lesher,  a.  L.,  B.  a.,  670  Broadway. 

Library  of  the  General  Theological  Seminary,  Chelsea  Square. 
Longacre,  Rev.  Lindsay  B.,  Assistant  Pastor  Metropolitan  Temple,  1790 

Sedgwick  Avenue. 
Lynch,  Rev.  Frederick,  Pastor  Pilgrim  Congregational  Church,  Madison 

Avenue  and  121st  Street. 
MacArthur,  Rev.  Robert  S.,  D.  D.,  LL.  D.,  Pastor  Calvary  Baptist  Church, 

358  West  Fifty-seventh  Street. 
MacVannel,  John  Angus,  Professor  Columbia  University. 
McFarland,  John  T.,  Secretary  Sunday  School  Union  and  Editor  Sunday- 
School  Literature,  150  Fifth  Avenue. 
Merriam,   Rev.   George  Ernest,   Pastor  Fourteenth   Street  Presbyterian 

Chvu-ch,  17  Livingstone  Place. 
Meyer,  Henry  H.,  Associate  Editor  Sunday  School  Department  Methodist 

Episcopal  Church,  150  Fifth  Avenue. 
North,  Rev.  Frank  Mason,  A.  M.,  D.  D.,  Corresponding  Secretary  Exten- 
sion and  Missionary  Society  of  the  Methodist  Episcopal  Church,   150 

Fifth  Avenue. 
tOoDEN,   Robert  C,  784  Broadway. 
*Orne,  Henry  Merrill,  A.  M.,  General  Secretary  Young  Men's  Christian 

Association  of  New  York,  215  West  Twenty-third  Street. 
Peassall,  Frank  W.,  Secretary  Religious  Work  Committee  Young  Men's 

Christian  Association  of  New  York  State,  215  West  Twenty-third  Street. 
Pease,  John  D.,  2  East  127th  Street. 
Peters,  Rev.  John  P.,  D.  D.,  Ph.  D.,  Pastor  Saint  Michael's  Protestant 

Episcopal  Chvu-ch,  225  West  Ninety-ninth  Street. 
Pike,  Henry  H.,  Superintendent  Saint  George's  Sunday  School,  134  Pearl 

Street. 
Platt,  Caroline  M.,  Sunday  School  Teacher,  311  Lenox  Avenue. 
PowLisON,  Charles  F.,  Special  Secretary  Young  Men's  Christian  Association, 

318  West  Fifty-seventh  Street. 
Randall,  Rev.  J.  Herman,  D.  D.,  Pastor  Mount  Morris  Baptist  Church. 
*Revell,  Fleming  H.,  Publisher,  158  Fifth  Avenue. 
Rexford,  Rev.  Raymond  C,  A.  B.,  B.  D.,  77  Bowne  Avenue,  Flushing. 
Richards,    Rev.    Charles   H.,    D.  D.,    Secretary    Congregational    Church 

Building  Society,  105  East  Twenty-second  Street. 


MEMBERS  OF  THE  ASSOCIATION  353 

Robinson,  Edgar  M.,  Boys'  Work  Secielaiy  International  Committee  Young 
Men's  Christian  Association,  3  West  Twenty-ninth  Street. 

Russell,  James  E.,  Ph.  D.,  Dean  Teachers'  College  Columbia  University, 
500  West  i2ist  Street. 

Ryder,  Rev.  C.  J.,  D.  D.,  Corresponding  Secretary  American  Missionary 
Association,  Fourth  Avenue  and  Twenty-second  Street. 

SELiGSBtlRG,  Alice  Lillie,  Teacher  Down-Town  Ethical  Society,  1034  Park 
Avenue. 

Shaw,  Charles  Gr.-vy,  Ph.  I).,  Professor  New  York  University,  32  Wnverly 
Place. 

Sherman,  Henry  A.,  Manager  Religious  Literature  Department  Charles 
Scribner's  Sons,  153  Fifth  Avenue. 

Silverman,  Joseph,  B.  A.,  D.  D.,  Rabbi  Temple  Emanuel,  45  East  Seventy- 
fifth  Street. 

Smith,  Fred  B.,  Secretary  Religious  Work  Department  International  Com- 
mittee Young  Men's  Christian  Association,  3  West  Twenty-ninth  Street. 

Smith,  Rev.  Henry  Preserved,  D.  D.,  419  West  118th  Street. 

Smith,  Thomas  Franklin,  M.  D.,  Bible  School  Teacher,  264  Lenox  Avenue. 

Smith,  Rev.  William  Walter,  M.  A.,  M.  D.,  Secretary  Sunday  School  Com- 
mission of  the  Diocese  of  New  York,  28  Lafayette  Place. 

Spalding,  Rebecca  Wentworth,  419  West  145th  Street. 

Stimson,  Rev.  Henry  A.,  D.  D.,  Pastor  Manhattan  Congregational  Church, 
159  West  Eight)'-sixth  Street. 

t  Stokes,  Olivia  E.  Phelps,  37  Madison  Avenue. 

Strong,  Re\".  Josiah,  D.  D.,  President  American  Institute  of  Social  Service, 
105  East  Twenty-second  Street. 

Thorne,  Mrs.  Samuel,  Jr.,  Sunday  School  Teacher  Protestant  Episcopal 
Church,  44  East  Seventieth  Street. 

Thorne,  S.amuel,  Jr.,  A.  B.,  Sunday  School  Teacher  Protestant  Episcopal 
Church,  44  East  Seventieth  Street. 

Updegraff,  H.a.rlan,  a.  M.,  Professor  Columbia  University. 

Vincent,  Marvin  R.,  D.  D.,  Professor  Union  Theological  .Seminary,  18  East 
Ninety-second  Street. 

Vogt,  Von  Ogden,  Young  People's  Secretary  Presbyterian  Board  of  Mis- 
sions, 158  Fifth  Avenue. 

White,  Rev.  Wilbert  W.,  541  Lexington  Avenue. 

Whitin,  E.  Stagg,  Secretary  New  York  Welfare  Committee  National  Civic 
Federation,  Hartley  Hall,  Columbia  University. 

Whiton,  Rev.  James  M.,  Ph.  D.,  Chairman  E.xecutive  Committee,  New 
York  State  Conference  of  Religion,  Associate  Editor  "The  Outlook,"  28 
West  128th  Street. 

Wynne,  John  J.,  S.  J.,  Editor  "The  Messenger"  and  "The  Catholic  Ency- 
clopedia," Kohlmann  Hall,  i8ist  Street  and  Washington  Avenue. 

Yarnell,  Dr.  D.  E.,  Secretary  Y'^oung  Men's  Christian  Association,  215  West 
Twenty-third  Street. 

Rochester 

Albertson,  Charles  Carroll,  D.  D.,  Pastor  Central  Presbyterian  Church, 
353  Oxford  Street. 


354  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

*Alling,  Joseph  T.,  400  Oxford  Street. 

Angell,  Mrs.  Edward  B.,  295  Alexander  Street. 

Atwood,  Rev.  Isaac  M.,  D.  D.,  General  Superintendent  Universalist  General 

Convention,  189  Harvard  Street. 
Bacon,  Jessie,  130  Gibbs  Street. 
Barbour,  Rev.  Clarence  Augustus,  D.  D.,  Pastor  Lake  Avenue  Baptist 

Church,  151  Saratoga  Avenue. 
Betteridge,  Walter  R.,  D.  D.,  Professor  Rochester  Theological  Seminary, 

18  Sibley  Place. 
Bissell,   Elmer   Jefferson,   M.  D.,   Opthalmic  Surgeon,   13   Buckingham 

Street. 
Bradstreet,  J.  Howard,  Head  Master  Bradstreet  School,  259  Park  Avenue. 
Brown,  Edwin  R.,  Secretary  to  Dean  of  Rochester  Theological  Seminary,  25 

Trevor  Hall. 
Burton,  Mrs.  Henry  F.,  Superintendent  Kindergarten  Park  Avenue  Baptist 

Church,  70  Dartmouth  Street. 
Capron,  Rev.  Harold  Stearns,  A.  M.,  Pastor  South  Congregational  Church, 

58  Edmonds  Street. 
Carroll,  Clarence  F.,  Superintendent  Board  of  Education. 
Chamberlain,  Rev.  Harrie  R.,  A.  B.,  Assistant  Pastor  Lake  Avenue  Baptist 

Church,  300  Frank  Street. 
Chapin,  Rev.  Charles  B.,  D.  D.,  Pastor  Westminster  Presbyterian  Church, 

217  Kenwood  Avenue. 
CoE,  Mrs.  Harriet,  23  Anson  Place. 
CoE,  Hattie  R.,  Sunday  School  Teacher,  23  Anson  Place. 
Colt,  Mary  E.  S.,  A.  B.,  General  Secretary  Young  Women's  Christian  Asso- 
ciation, 153  Clinton  Avenue,  North. 
CoNKLiN,  Henry  W.,  A.  B.,  President  Young  Men's  Christian  Association.  602 

Wilder  Building. 
Curtis,  Eugene  T.,  Publisher,  95  South  FitzHugh  Street. 
Dildine,  Will  H.,  144  North  Union  Street. 
Forbes,  George  M.,  A.  M.,  Professor  University  of  Rochester,  235  Dartmouth 

Street. 
Forbes,  John  F.,  A.  B.,  A.  M.,  Ph.  D.,  2x5  Westminster  Road. 
Gannett,  Rev.  William  Channing,  A.  M.,  D.  D.,  Minister  First  Unitarian 

Society,  15  Sibley  Place. 
Gilbert,  William  Wallace,  A.  B.,  A.  M.,  Lieutenant  Colonel  United  States 

Army,  278  Alexander  Street. 
Graves,  Harvey  B.,  594  West  Avenue. 

Grose,  Rev.  Arthur  W.,  Pastor  First  Universalist  Church,  32  Chestnut  Street. 
Holcombe,  Mrs.  E.  J.,  M.  D.,  707  East  Main  Street. 
Holtz,  Max  L.,  Editor  "New  York  Pythian,"  82  Saint  Paul  Street. 
Huntington,  Mrs.  R.,  7  Burke  Terrace. 

Kalbfus,  J.  Percy  C,  B.  A.,  Teacher  Bradstreet  Preparatory  School,  9  Bev- 
erly Street. 
Library  Rochester  Theological  Seminary. 
Miller,  Rev.  George  D.,  D.  D.,  Pastor  First  Presbyterian  Church,  17  Arnold 

Park. 
Oothout,  Mrs.  John  W.,  401  East  Avenue. 


\"  MEMBERS  OF  THE  ASSOCIATION  355 

Rhees,  Rush,  D.  D.,  LL.  D.,  President  University  of  Rochester,  440  Univer- 
sity Avenue. 
♦Rich,  Mrs.  Benjamin,  228  Westminster  Road. 
Richmond,  Rev.  George  Chalmers,  Pastor  Saint  George  Episcopal  Church, 

112  Grand  Avenue. 
SiLVERNAiL,  John  Phillips,  Professor  Rochester  Theological  Seminary. 
Slater,  John  R.,  Ph.  D.,  Assistant  Professor  University  of  Rochester. 
Spencer,  Nelson  E.,  Superintendent  Sunday  School  First  Unitarian  Church, 

809  Wilder  Building. 
♦Stebbins,  Henry  H.,  D.  D.,  24  Prince  Street. 
Stevens,  William  Arnold,  D.  D.,  Professor  Rochester  Theological  Seminary, 

259  Alexander  Street. 
Stewart,  Miss  Elizabeth,  15  Leyden  Street. 
Stewart,  John  A.,  Superintendent  First  Baptist  Sunday  School,  579  West 

Avenue. 
Stewart,  J.  W.   A.,  D.  D.,  Professor  Rochester  Theological  Seminary,  42 

Prince  Street. 
Strayer,  Rev.  Paul  Moore,  Pastor  Third  Presbyterian  Church,  315  Oxford 

Street. 
Taylor,  Rev.  William  Rivers,  D.  D.,  Pastor  Brick  Presbyterian  Church, 

13  Prince  Street. 
The  University  of  Rochester. 
Veach,  Rev.  Robert  Wells,  Pastor  Mount  Hope  Presbyterian  Church,  253 

Rosedale  Street. 
Von  Dohlen,  William  F.,  Superintendent  Rochester  Orphan  Asylum,  593 

Monroe  Avenue. 
Washburn,  Rev.  Louis  C,  Pastor  Protestant  Episcopal  Church,  941  South 

Avenue. 
Weet,  Herbert  Seeley,  M.  A.,  Principal  High  School,  53  Hancock  Street. 
Wetmore,  Lansing  G.,  21  State  Street. 
Will,  Blanca,  26  Portsmouth  Ter. 
Yawger,  Elsie  M.,  Normal  Training  School,  92  Linden  Street. 

Syracuse 

Betts,  Rev.  F.  W.,  Pastor  First  Universalist  Church. 

BtniNHAM,  Rev.  Edmund  A.,  A.  B.,  B.  D.,  A.  M.,  Pastor  Congregational 
Church,  604  South  Crouse  Avenue. 

Duncan,  Rev.  William  A.,  Ph.  D.,  Field  Secretary  Congregational  Sunday 
School  and  Publishing  Society,  901  University  Avenue. 

Easp,  Edwin  L.,  Ph.  D.,  Professor  Syracuse  University,  703  University  Avenue. 

Peritz,  Ismar  John,  Ph.  D.,  Professor  Syracuse  University,  608  University 
Avenue. 

Street,  Jacob  Richard,  Ph.  D.,  Dean  College  of  Education,  Syracuse  Uni- 
versity, Commissioner  Department  of  Education,  723  Comstock  Avenue. 

Syracuse  Public  Library. 

Troy 

Ayers,  Daniel  Hollister,  Secretary  Young  Men's  Christian  Association, 
Teacher  Bible  Class,  1825  Fifth  Avenue. 


356  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

GuRLEY,  Mrs.  Lewis  E.,  Teacher,  1914  Fifth  Avenue. 

Lansdale,  Herbert  P.,  General  Secretary  Young  Men's  Christian  Association. 
Sewall,  Rev.  A.  C.,  D.  D.,  Pastor  Second  Street  Presbyterian  Church. 
Sherry,   Norman  B.,   Superintendent  Second  Presbyterian  Sunday  School, 

2 1 61  Twelfth  Street. 
Wyman,  Rev.  Arthur  J.,  B.  D.,  Pastor  Presbyterian  Church,  120  First  Street. 
Bagley,   William   Chandler,   Ph.  D.,    Superintendent    Training   Department, 

Oswego  Normal  School,  139  West  Fourth  Street,  Oswego. 
Baker,  Smith,  M.  D.,  A.  M.,  Writer  and  Lecturer,  Winston  Building,  Utica. 
Ball,  Rev.  John  Chester,  D.  D.,  President  Keuka  College,  Keuka  Park. 
Barker,  Rev.  Henry,  M.  A.,  Rector  All  Saints'  Church,  Rosendale. 
Berry,  George  R.,  Ph.  D.,  Professor  Colgate  University,  Hamilton. 
Birnie,  Rev.  Douglas  Putnam,  A.  M.,  Pastor  Presbyterian  Church,  The  Manse, 

Post  Road,  Rye. 
Bliss,  Rev.  Alfred  V.,  Pastor  Congregational  Church,  376  Genesee  Street,  Utica. 
Bond,  Rev.  A.  J.  C,  A.  B.,  Pastor  Friendship  Seventh-Day  Baptist  Church,  Nile. 
Briggs,  Rev.  George  Albert,  B.  D.,  Pastor  First  Baptist  Church,  Waverly. 
Brown,  Rev.  Burdette  B.,  M.  A.,  B.  D.,  Pastor  Methodist  Episcopal  Church, 

Port  Washington. 
BuRNHAM,  Sylvester,  D.  D.,  Professor  Colgate  University,  Hamilton. 
Chapman,  Rev.  William  H.,  Chaplain  New  York  State  Reformatory,  1004  College 

Avenue,  Elmira. 
Copeland,  Rev.  R.  W.,  Scottsville. 
Cutten,  Rev.  George  B.,  Ph.  D.,  Pastor  First  Baptist  Church,  236  Wall  Street, 

Corning. 
Dame,  Rev.  Nelson  Page,  Ossining. 

Davis,  Rev.  Alva  L.,  A.  B.,  Pastor  Seventh-Day  Baptist  Church,  Verona. 
Davis,  Boothe  C,  D.  D.,  Ph.  D.,  President  Alfred  Theological  Seminary,  Alfred. 
German,  Rev.  Frank  F.,  Rector  Saint  Thomas's  Church,  Mamaroneck. 
Gow,  George  Coleman,  Mus.  D.,  Professor  Vassar  College,  Poughkeepsie. 
*Gouldy,  Jennie  A.,  Teacher  Bible  Class,  Vice-President  Chautauqua  Circle,  169 

Montgomery  Street,  Newburg. 
Greene,  Rev.  Walter  L.,  A.  B.,  B.  D.,  Field  Secretary  Sabbath  School  Work, 

Little  Genesee.  * 

Gregory,  Rev.  C.  E.,  Phelps. 

Hassold,  Rev.  F.  A.,  Pastor  Congregational  Church,  Hopkinton. 
Henshaw,  Rev.  Gordon  E.,  Angola. 

Hill,  Rev.  William  Bancroft,  Professor  Vassar  College,  Poughkeepsie. 
Hudson,  Frances  L.,  Sackett  Harbor. 
Hull,  Rev.  William  C,  Pastor  Church  of  Christ,  167  Paynes  Avenue,  North  Tona- 

wanda. 
Jontz,  Ida  V.,  The  Folts  Mission  Institute,  Herkimer. 

Lewis,  Rev.  Charles  L.,  B.  D.,  Pastor  Methodist  Episcopal  Church,  Nichols. 
LiTTLEFiELD,  Rev.  Milton  S.,  D.  D.,  Bay  Ridge. 

Long,  Rev.  John  D.,  M.  A.,  Pastor  Presbyterian  Church,  Babylon,  Long  Island. 
Main,  Rev.  Arthur  E.,  D.  D.,  Dean  Alfred  Theological  Seminary,  Alfred. 
Marshall,  Rev.  Benjamin  T.,  33  Pintard  Avenue,  New  Rochelle. 
Masseck,  Rev.  Frank  Lincoln,  B.  D.,  Secretary  General  Alliance  of  Workers 

with  Boys,  Pastor  Universalist^Church,  Potsdam. 


MEMBERS  OF  THE  ASSOCIATION  357 

McKooN,    Rev.   Hosmer,    M.  A.,    B.  D.,    B.  S.,    Pastor  Congregational   Church, 

Rural  Free  Delivery  i,  East  Bloonifield. 
Merrill,  George  Edwards,  D.  D.,  LL.  D.,  President  Colgate  University,  Ham- 
ilton. 
Merrill,  Rev.  Robert  Dodge,  Pastor  Presbyterian  Church,  Babylon. 
Merrill,  Harry  W.,   General    Secretary   Young  Men's    Christian   Association, 

Tarry  town. 
Miller,  Lillian  B.,  B.  R.  P.,  Bible  Teacher  in    Missionary    Training    School, 

Herkimer. 
Newton,  Rev.  Richard  Heber,  D.  D.,  East  Hampton. 

Raymond,  Andrew  V.  V.,  D.  D.,  LL.  D.,  President  Union  College,  Schenectady. 
Reeder,  R.  R.,  Ph.  D.,  Superintendent  New  York  Orphan  Asylum,  Hastings-on- 

Hudson. 
Rhodes,  Mrs.  Helen,  Chautauqua  Assembly,  Lake  Chautauqua. 
RuMSEY,  Olive,  Westfield. 

Russell,  Rev.  J.  Elmer,  Pastor  Presbyterian  Church,  Chittenango. 
Scudder,  Myron  Tracy,  A.  M.,  Principal  New  Paltz  Normal  School,  New  Paltz. 
Sewall,  Rev.  Charles  G.,  Pastor  Presbyterian  Church,  Rome. 
Sewall,  Rev.  G.  P.,  Pastor  Presbyterian  Church,  Aurora. 
Springer,  Rev.  Ruter  W.,  A.  M.,  Chaplain  Artillery  Corps  United  States  Army, 

Fort  Slocum,  New  Rochelle. 
St.  Stephen's  College,  Annandale. 
Stoddard,  Frank  P.,  Newburg. 
Street,  Rev.  William  D.,  Instructor  Union  Theological  Seminary,  Ridgeview 

Avenue,  White  Plains. 
Swett,   Emily   F.,   M.  D.,   General  Practitioner,   Bible   Class  Teacher,   Baptist 

Church,  443  Main  Street,  Medina. 
Talbott,  Rose  C,  Folts  Mission  Institute,  Herkimer. 
Taylor,  Rev.  Livingston  L.,  Canandaigua. 
Van  Horn,  Rev.  Edgar  D.,  A.  B.,  Pastor  Second  .Seventh-Day  Baptist  Church, 

Alfred. 
Van  Slyke,  Rev.  J.  G.,  D.  D.,  Pastor  First  Reformed  Church,  52  Main  Street, 

Kingston. 
Weed,  Mrs.  Rebecca  W.,  North  Rose. 
Wells  College  Library',  Aurora. 
Wentworth,  Russell  A.,  Ci\il  Engineer,  Batavia. 
Whitteker,  Rev.  W.  F.,  88  Spring  Street,  Amsterdam. 
White,  Rev.  Sherman  M.,  Pastor  Baptist  Church,  Hunt. 
Wight,  Rev.  Andrew  M.,  Pastor  First  Congregational  Church,  34  King  Street, 

Ogdensburg. 
Williams   Mary  C,  Sunday  School  Teacher,  Canandaigua. 
Zehring,  Blanche,  Wells  College,  Aurora. 

NORTH  CAROLINA 
Aggrey,  James  Emman  Kwegyir,  A.  B.,  Professor  Livingstone  College,  Salisbury. 
Cuninggim,  Rev.  W.  S.,  Goldsboro. 

Crittenden,  William  Bentley,  A.  M.,  Professor  Livingstone  College,  Salisbury. 
Cullum,  W.  R.,  M.  a..  Ph.  D.,  Teacher  Bible  Wake  Forest  College,  Wake  Forest 
Emery,  Rev.  C.  M.,  A.  M.,  Southern  Pines. 


358  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Goodrich,  Allanstand  School,  Allanstand. 

Gray,  Rev.  Charles  O.,  Pastor  Presbyterian  Church,  Superintendent  Mission 

Field,  Marshall. 
HoBBS,  Mrs.  Mary  M.,  Guilford  College,  Guilford. 
Johnson,  T.  Neil,  A.  M.,  Field  Seeretary  North  Carolina  Baptist  Sunday  School, 

113  Fayetteville  Street,  Raleigh. 
McKelway,  a.  J.,  Editor  "Presbyterian  Standard,"  Charlotte. 
Newlin,  Thomas,  A.  M.,  Ph.  D.,  Dean  Guilford  College,  Guilford. 
Peques,  a.  W.,  D.  D.,  Ph.  D.,  Professor  Shaw  University,  744  South  Wilmington 

Street,  Raleigh. 
Snyder,  Professor  William  H.,  Southern  Pines. 
Stephenson,  Florence,  Principal  Home  Industrial  School,  Asheville. 

NORTH  DAKOTA 
Grand  Forks 

Clarke,  Sidney,  Banker. 

Squires,  Vernon  P.,  A.  M.,  Professor  University  of  North  Dakota. 

Stearns,  Wallace  Nelson,  A.  M.,  B.  D.,  Ph.  D.,  Professor  Wesley  College, 

Affiliated  with  University  of  North  Dakota. 
Stout,  George  A.,  Mus.  D.,  Musical  Director  State  University,  Director 
Wesley  Conservatory  of  Music,  307  South  Third. 
Allen,  Charles  J.,  General  Secretary  Young  Men's  Christian  Association,  248 

Fifth  Avenue,  South,  Fargo. 
Dickey,  Alfred  E.,  Attorney-at-Law,  Jamestown. 

Merrifield,  Webster,  M.  A.,  President  State  University  of  North  Dakota,  Uni- 
versity. 
Shaw,  Rev.  Edwin  S.,  Missionary  Representative  Congregational  Sunday  School 

and  Publishing  Society,  Minot. 
Stickney,  Rev.  Edwin  H.,  Superintendent  Congregational  Sunday  School,  901 
North  First  Street,  Fargo. 

OHIO 

Cincinnati 

Clark,   Davis  W.,   D.  D.,   Presiding  Elder  Cincinnati  District   MethoJist 

Episcopal  Church,  220  West  Fourth  Street. 
Dabney,  Rev.  Charles  William,  Ph.  D.,  LL.  D.,  President  University  of 

Cincinnati. 
Grossman,  Louis  D.,  Rabbi  Plum  Street  Temple,  Professor  Hebrew  Union 

College. 
Mathews,  Rev.  Paul,  Rector  Saint  Luke's  Church,  917  Dayton  Street. 
Melendy,  Royal  L.,  814  Vine  Street. 
New  Church  League  of  Young  People's  Societies,  Settlement  Avenue, 

Hyde  Park. 
Philipson,  David,  D.  D.,  Rabbi  B'ne  Israel  Congregation,  Professor  Hebrew, 

Union  College,  President  Sabbath  School  Union  of  America,  852  Lincoln 

Avenue. 
Public  Library  of  Cincinnati. 

Roberts,  Edward  D.,  A.  M.,  Principal  McKinley  School,  1620  Dudley  Street. 
Snedeker,  Very  Rev.  Charles,  Dean  Saint  Paul's  Cathedral. 


MEMBERS  OF  THE  ASSOCIATION  359 

Young,  Rev.  Jesse  Bowman,  D.  D.,  Pastor  Walnut  Hills  Methodist  Episco- 
pal Church,  2418  Ashland  Avenue. 


Cleveland 


Arter,  Frank  A.,  1922  Euclid  Avenue. 

Barton,  Frank  M.,  Editor  "Current  Anecdotes,"  Caxton  Building. 

Benton,  Horace,  Wholesale  Druggist,  559  Sibley  Street. 

Bradley,  Dan  F.,  D.  D.,  Pastor  Pilgrim  Church,  2905  Fourteenth  Street, 
South  West,  Hough  Avenue. 

Carroll,  Rev.  Charles  W.,  Pastor  Hough  Avenue  Evangelistic  Congrega- 
tional Church,  8271  Hough  Avenue. 

Foote,  Robert,  B.  B.,  B.  A.,  Curate  Trinity  Protestant  Episcopal  Cathedral, 
Euclid  Avenue  and  Perry  Street, 

Fraser,  Rev.  John  G.,  D.  D.,  Registrar  and  Statistical  Secretary  Congrega- 
tional Association  of  Ohio,  44  Knowles  Street. 

Goldner,  Rev.  J.  H.,  A.  B.,  A.  M.,  Pastor  Christian  Church,  732  Logan 
Avenue. 

Greenlund,  W.  a..  Superintendent  Euclid  Avenue  Presbyterian  Bible  School 
60  Marcy  Avenue. 

Gries,  Moses  J.,  Rabbi  The  Temple,  45  Oakdale  Street. 

Hatfield,  Albert  D.,  Superintendent  Euclid  Avenue  Congregational  Church 
Bible  School,  330  Harkness  Avenue. 

Haydn,  Howell  Merriman,  A.  B.,  Associate  Professor  Western  Reserve 
University,  1658  117th  Street,  North  East. 

Helmer,  John  Sherman,  Physical  Director  Young  Men's  Christian  Associa- 
tion, 97 1 1  Gaylord  Avenue. 

Hiatt,  Rev.  Caspar  W.,  D.  D.,  Pastor  Euclid  Avenue  Congregational  Church, 
820  Logan  Street. 

HiLLis,  Rev.  W.  A.,  Superintendent  American  Sunday  School  Union,  Caxton 
Building. 

Keeler,  Harvey,  Judge  Court  of  Common  Pleas. 

Morris,  George  K.,  D.  D.,  LL.  D.,  Pastor  Euclid  Avenue  Methodist  Epis- 
copal Church,  307  Commonwealth  Avenue. 

Owens,  John  R.,  D.  D.  S.,  1956  East  Seventy-fifth  Street. 

Pettee,  George  D.,  Principal  University  School. 

Shurtleff,  G.  K.,  General  Secretary  Young  Men's  Christian  Association. 

Simons,  Rev.  Minot  O.,  Pastor  Unitarian  Church,  755  Genesee  Avenue. 

Stephan,  Dr.  John  F.,  Assistant  Superintendent  Unitarian  Church  Sunday 
School,  1947  East  ii6th  Street. 

Thwing,  Charles  F.,  D.  D.,  LL.  D.,  President  Western  Reserve  University. 

Wylie,  Rev.  E.  M.,  Pastor  Woodland  Presbyterian  Church,  Woodland  and 
Kennard  streets. 


Oberlin 


Bosworth,  Edward  L,  D.  D.,  Professor  Oberlin  Theological  Seminary. 
Bradshaw,  Rev.  J.  W.,  D.  D.,  Pastor  First  Congregational  Church. 
CowDERY,   KiRKE  L.,  Associate  Professor  Oberlin  College,   184  Woodland 

Avenue. 
Dutton,  Rev.  Caleb  Samuel  S.,  Pastor  Unity  Unitarian  Church. 


36o  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

FuLLERTON,  Kemper,  Profcssor  Oberlin  Theological  Seminary. 
Hitchcock,  Joseph  Edson,  306  South  Professor  Street. 
*KiNG,  Henry  Churchill,  D.  D.,  President  Oberlin  College. 
Library  of  Oberlin  College. 

Metcalf,  Rev.  Irving  W.,  Trustee  Oberlin  College,  70  South  Cedar  Avenue. 
Montgomery,  Bertha  Emeline,  Principal  Kindergarten  Training  School. 
Pond,  Rev.  Chauncey  N.,  D.  D.,  Northern  Secretary  and  Treasurer  Indus- 
trial Missionary  Association  of  Alabama,  199  West  College  Street. 
Root,  Azariah  S.,  A.  M.,  Librarian  Oberlin  College. 
Stanley,  Rev.  William  P.,  A.  M.,  Pastor  First  Baptist  Church,  64  North 

Cedar  Avenue. 
Williams,  Charles  W.,  A.  M.,  Assistant  to  President  of  Oberlin  College, 
122  West  College  Street. 
Allen,  Ernest  Bourner,  A.  B.,  B.  D.,  D.  D.,  Pastor  Washington  Street  Congre- 
gational Church,  1736  Washington  Street,  Toledo 
Bawden,  Rev.  Henry  H.,  226  Fifth  Street,  East  Liverpool. 
BucHTEL  College,  Akron. 
Carr,  John  W.,  A.  M.,  Dayton. 
Cooper,  Rev.  Arthur  B.  Milton,  A.  B.,  Pastor  First  Presbyterian  Church,  515 

Washington  Street,  Defiance. 
Davies,  Arthur  Ernest,  Ph.  D.,  Professor  Ohio  State  University,  Columbus. 
Day,  William  Edmund,  Physical  Director  Young  Men's  Christian  Association, 

Dayton. 
Dibell,  Rev.  E.,  Pastor  Baptist  Church,  Kingsville. 
DuBois,  Edgar  V.,  Pastor  Methodist  Episcopal  Church,  Sandusky. 
Evans,  Mary,  Litt.  D.,  President  Lake  Erie  College,  Painesville. 
Field,  T.  G.,  A.  M.,  District  Secretary  for  Oliio  and  West  Virginia,  .\merican 

Baptist  Missionary  Union,  Drawer  D.,  Granville. 
Garber,  L.  Leedy,  a.  M.,  Professor  Ashland  College,  Ashland. 
Hirschy,  Noah  C,  President  Central  Mennonite  College,  Bluffton. 
Hitchcock,  Rev.  Charles  E.,  Pastor  Congregational  Church,  East  Claridon. 
Hunt,  Emery  W.,  D.  D.,  LL.  D.,  President  Denison  University,  Granville. 
Huntington,  Rev.  C.  W.,  D.  D.,  Chairman  Business  Committee  Congregational 

Association  of  Ohio,  2104  Collingwood  Avenue,  Toledo. 
Jones,  Thomas  H.,  Sunday  School  Teacher,  519  West  North  Street,  Lima. 
Johnson,  Theodore  A.,  Attorney-at-Law,  401-3  Dollar  Bank  Building,  Youngs- 
town. 
Keith,  Lucy  E.,  Teacher  Western  College,  Oxford. 
Lawrence,  Martha  E.,  Instructor  Lake  Erie  College,  Painesville. 
MacCracken,  Anna  M.,  Ph.  B.,  High  School  Teacher,  Xenia. 
Marietta  College,  Marietta. 

Mattson,  Rev.  Bernard  G.,  Pastor  First  Congregational  Church,  95  Park  Av- 
enue, West,  Mansfield. 
Moore,  Rev.  Henrietta  G.,  Pastor  Universalist  Church,  555  South  Fountain 

Avenue,  Springfield. 
Nichols,  Rev.  John  R.,  D.  D.,  Pastor  First  Congregational  Church,  Marietta. 
Ohio  Wesleyan  University,  Delaware. 
Otterbein  University,  Westerville. 
Perry,  Alfred  Tyler,  D.  D.,  President  Marietta  College,  Marietta. 


MEMBERS  OF  THE  ASSOCIATION  361 

Pershing,  Rev.  Orlando  B.,  Pastor  First  Presbyterian  Church,  Painesville. 

Piatt,  Byron  C,  Lecturer  and  Writer,  Ashland. 

Pond,  Bert  C,  General  Secretary  Young  Men's  Christia  n  Association,  Youngs 

town . 
Richmond,  Louis  O.,  Pastor  First  Presbyterian  Church,  Ironton. 
Robertson,  Rev.  William  N.,  A.  M.,  Pastor  First  Methodist  Episcopal  Church, 

Dover. 
Rowlison,  Rev.  Carlos  C,  Pastor  Christian  Church,  Kenton. 
Scott,  George,  Ph.  D.,  Litt.  D.,  Professor  Otterbein  University,  Westerville. 
Shuey,  Edwin  L.,  A.  M.,  Member  Lesson  Committee  International  Sunday  School 

Association,   Member  International  Committee  Young  Men's  Christian 

Association,  204  Central  Avenue,  Dayton. 
Smith,  Mrs.  F.  X.,  Editor  and  Publisher  "Bible  Studies,"  130  Harrison  Street, 

EljTia. 
Smythe,   Rev.   George   F.,   D.  D.,   Rector  Harcourt   Parish,  Chaplain  Kenyon 

College,  Gambier. 
Thompson,  William  O.,  D.  D.,  LL.  D.,  President  Ohio  State  University,  Columbus. 
TiNSLEY,  Rev.  Charles  William,  Pastor  Centenary  Methodist  Episcopal  Church, 

Youngstown. 
*Troup,  J.\mes  a.,  1 1  South  Prospect  Street,  Bowling  Green . 
Tressler,  Rev.  M.  L.,  A.  M.,  Pastor  First  Presbyte  rian  Church,  Jackson. 
Welch,  Rev.  Herbert,  D.  D.,  President  Ohio  Wesleyan  University,  23  Oak  Hill 

Avenue,  Delaware. 
Walls,  Rev.  Alfred,  Pastor  Methodist  Episcopal  Church,  Steubenville. 
Whitmore,  Rev.  Holmes,  A.  B.,  B.  D.,  A.  M.,  The  Calvert,  Dayton. 
Winter,  Mrs.  Alonzo  E.,  Mount  Liberty. 
Woodard,   Mrs.   L.   A.,   Chairman  Religious  Department   Youngstown   Young 

Woman's  Christian  Association,  Poland,  R.  F.  D.,  Boardman. 
Yoder,  Rev.  Charles  F.,  A.  B.,  B.  D.,  Editor  "Brethren  Evangelist,"  Professor 

Ashland  College,  Ashland. 
Zimmerman,  Rev.  Adam  A.,  S.  T.  D.,  Pastor  Christ  Reformed  Church,  Alliance. 

OREGON 

Bates,  Rev.  H.  L.,  Acting  Professor  Mental  and  Moral  Science,  Principal  Academy 

Pacific  University,  Forest  Grove. 
Edmunds,  James,  Sunday  School  Missionary  for  Washington  and  Oregon,  Mc- 

Minnville. 
Eliot,   Rev.   Thomas  L.,   D.  D.,   Pastor  Emeritus  Church  of  Our  Father,   346 

Yamhill  Street,  Portland. 
Farnham,  Miss  Mary  F.,  Dean  of  Women,  Pacific  University,  Forest  Grove. 
Ferrin,  William  N.,  A.  M.,  LL.  D.,  President  Pacific  University,  Forest  Grove. 
Gilpatrick,  Re\-.  Howard  R.,  A.  B.,  B.  D.,  Pastor  Congregational  Church,  Hills- 

boro. 
Pacific  University  Library,  Forest  Grove. 

Riley,  Leonard  W.,  A.  B.,  President  McMinnville  College,  McMinnville. 
*Ross,   J.  Thorburn,  Chairman  Oregon  and  Idaho  State  Commission  Young 

Men's  Christian  Association,  590  Main  Street,  Portland. 
Smith,  Rev.  Howard  N.,  State  Superintendent  Congregational  Sunday  Schotil  and 

Publishing  Society,  Box  91,  Portland. 


362  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

PENNSYLVANIA 
Lancaster 

BucHHEiT,  John  F.,  A.  B.,  A.  M.,  Financial  Agent  Franklin  and  Marshall 

College,  R.  F.  D.  I. 
Cramer,  Rev.  W.  Stuart,  A.  B.,  Pastor  First  Baptist  Church,  44  East  Orange 

Street. 
Flickinger,  Rev.  Stephen  L.,  Pastor  Reformed  Church,  Reinhold's  Station. 
Garvin,  M.  T.,  Teacher  in  Unitarian  Sunday  School,  133  North  Queen  Street. 
Gast,  Rev.  Frederick  A.,  D.  D.,  LL.  D.,  Professor  Theological  Seminary 

Reformed  Church  in  United  States,  President  of  the  Faculty,  505  North 

Lime  Street. 
Haviland,  Walter  Winship,  A.  B.,  Teacher  Friends  Select  School,  "The 

Knoll." 
Noss,  Rev.  Christopher,  Professor  Systematic  Theology,  Theological  Sem- 
inary Reformed  Church. 
Richards,  George  W.,  Professor  Theological  Seminary  Reformed  Church. 
Roth,   Charles  E.,    Student  in  Theological  Seminary  Reformed  Church, 

445  James  Street. 

Philadelphia 

Anders,  Howard  S.,  M.  D.,  1836  Wallace  Street. 

Bartlett,  Rev.  George  Griffiths,  Rector  Memorial  Church  of  Saint  Paul, 

Overbrook,  6347  Woodbine  Avenue. 
Bartlett,    J.    Henry,    Superintendent   Friends   Select   School,   234   North 

Twentieth  Street. 
Bartram,  Frank  M.,  1639  Race  Street. 
Beesley,  B.  W.,  33  Walnut  Street. 
Berkowitz,   Rabbi  Henry,   Chancellor  Jewish  Chautauqua  Society,   1539 

North  Thirty-third  Street. 
BiDDLE,  Elizabeth  N.,  181 2  South  Rittenhouse  Square. 
Blackall,  Rev.  C.  R.,  D.  D.,  Editor  of  Periodicals,  American  Baptist  Pub- 
lication Society,  1630  Chestnut  Street. 
Blackall,  Mrs.  C.  R.,  1630  Chestnut  Street. 
B'lankenburg,  Mrs.  R.,  214  West  Logan  Square. 
Brumbaugh,  Martin  Grove,  Ph.  D.,  LL.  D.,  Superintendent  of  Schools, 

3324  Walnut  Street. 
Cadbury,  Emma,  B.A.,  Jr.,  1502  Green  Street. 
Carter,  John  Pim,  Manufacturing  Chemist,  Bible  Teacher,  Twenty-fourth 

and  Bainbridge  streets. 
Dana,  Rev.  Stephen  W.,  D.  D.,  Pastor  Walnut  Street  Presbyterian  Church, 

3925  Walnut  Street. 
Douglas,  Walter  C,  General  Secretary  Young  Men's  Christian  Association, 

loi  South  Fifteenth  Street. 
DuBois,  Patterson,  Lecturer,  Author  and  Editor,  401  South  Fortieth  Street. 
Ellis,  William  T.,  Religious  Editor,  "The  Philadelphia  Press." 
t  Elkinton,  Rev.  Joseph,  Minister  of  Friends,  121  South  Third  Street. 
Ferris,  Rev.  George  H.,  Pastor  First  Baptist  Church,  Seventeenth  and 

Sansom  streets. 
Fowler,  Bertha,  611  Vine  Street. 


MEMBERS  OF  THE  ASSOCIATION  363 

Garret,  Alfred  Cope,  Ph.  D.,  Bible  Teacher,  525  Locust  Avenue. 
♦Grammer,   Rev.  Carl  E.,  S.  T.  D.,   Rector  Christ  Church,    1024  Spruce 

Street. 
Hasham,  Rev.  J.  Henry,  Pastor  Gethscmanc  Baptist  Church,  15 13  North 

Nineteenth  Street. 
Howard,  Philip  E.,  President  The  Sunday  School  Times  Company,   1301 

Walnut  Street. 
Jenanyan,  Rev.  H.  S.,  1301  Divinity  Place. 
Jones,  Rev.  Philip  L.,  A.  B.,  D.  D.,  Book  Editor,  A.  B.  P.  S.,  Editorial 

Writer  "Baptist  Commonwealth,"  1630  Chestnut  Street. 
Kennedy,  Mrs.  M.  G.,  Editor  Sunday  School  Publications,   1426  Master 

Street. 
Kloss,  Rev.  Charles  L.,  Pastor  Central  Congregational  Church,  Eighteentli 

and  Green  streets. 
Kribs,  Rev.  Herbert  Guy,  Pastor  Presbyterian  Church,  Chestnut  Hill. 
Mac.\llister,  James,  LL.  D.,  President  Dre.\cl  Institute. 
McDevitt,  Rev.  Philip  R.,  Superintendent  of  Parish  Schools,  Broad  and 

Vine  streets. 
Michael,  Rev.  Oscar  S.,  Rector  Saint  John's  Church,  3247  North  Fifteenth 

Street. 
Miller,  Rev.  Rufus  W.,  D.  D.,  Secretary  Sunday  School  Board  Reformed 

Church,  1308  Arch  Street. 
Morris,    Margaretta,   Teacher   Holland    Memorial   Presbyterian   Sunday 

School,  2106  Spruce  Street. 
Musselman,  Rev.  Hugh  T.,  Associate  Editor  Periodicals,  American  Baptist 

Publication  Society,  1630  Chestnut  Street. 
Myers,  Rev.  T.  T.,  D.  D.,  Pastor  First  Brethren  Church,  2260  North  Park 

Avenue. 
Neff,  Silas  E.,  Ph.  D.,  President  Neff  College,  238  West  Logan  Square. 
OviATT,  F.  C,  Superintendent  Emmanuel  Presbyterian  Sunday  School,  421 

Chestnut  Street. 
Pepper,  George  Wharton,  1438  Land  Title  Building,  Philadelphia. 
Perkins,  Pemrose,  Sunday  School  Superintendent,  26  South  Fifteenth  Street. 
Roe,   Charles  M.,   Manager   American   Baptist  Publication   Society,  1630 

Chestnut  Street. 
Shaw,  Rev.  Charles  F.,  A.  M.,  1837  North  Thirteenth  Street. 
Sheppard,  Mrs.  F.  L.,  Kindergarten  Teacher,  229  Harvey  Street,  Germantown. 
Smith,  Norman  J.,  Secretary  Young  Men's  Christian  Association,  1 139  North 

Forty-first  Street. 
Spicer,  Rev.  R.  Barclay,  Staff  "Friends'  Intelligencer." 
Stewart,  Everett,  Western  Mortgage  Collections,  1346  Chestnut  Street. 
Tompkins,  Rev.  Floyd  W.,  D.  D.,  Rector  Holy  Trinity  Church,  1904  Walnut 

Street. 
Trumbull,  Charles  Gallaudet,  Editor  "The  Sunday  School  Times,"  1031 

Walnut  Street. 
Tyler,  Rev.  Corydon  C,  Pastor  Trinity  Presbyterian  Church,  Chestnut  Hill. 
Wanamaker,  Hon.  John,  Merchant,  2032  Walnut  Street. 
Wiest,  Rev.  Edward  Franklin,  Minister  Reformed  Church,  1206  Wallace 
Street. 


364  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Winston,  John  C,  Publisher,  Germantown. 

Worcester,  Rev.  William  Loring,  Author,  Pastor  First  New  Jerusalem 
Society,  4300  Locust  Street. 

Pittsburg 

Carnegie  Library. 

Dorchester,  Rev.  Daniel,  Jr.,  Ph.  D.,  D.  D.,  Pastor  Christ  Methodist 
Episcopal  Church,  5520  Baum  Street. 

Greves,  Rev.  U.  L.,  Pastor  Third  Presbyterian  Church,  4209  Sherman  Street. 

t  Heinz,  Henry  J. 

Houston,  James  W.,  Merchant,  Superintendent  First  Reformed  Presbyterian 
Sunday  School,  338  Pacific  Avenue. 

Lanier,  Rev.  M.  B.,  Pastor  Grace  Memorial  Presbyterian  Church. 

McCoRMiCK,  S.  B.,  D.  D.,  LL.  D.,  Chancellor  Western  University  of  Penn- 
sylvania, Allegheny,  4725  Bayard  Street. 

Mead,  Rev.  George  Whitefield,  Ph.  D.,  Pastor  Second  Presbyterian 
Church,  Wilkinsburg  Station. 

Pottstown 

Bement,  Howard,  The  Hill  School. 

Bowman,  Morgan  H.,  Jr.,  A.  B.,  The  Hill  School. 

Evans,  Rev.  L.  Kryder,  D.  D.,  Pastor  Trinity  Reformed  Church,  221  King 
Street. 

Sloane,  Joseph  Curtis,  The  Hill  School. 
Aikens,    Rev.  Charles  T.,  A.   M.,  President  Susquehanna   University,  Selins 

Grove. 
Alexander,  John  L.,  A.  B.,  General  Secretary  Young  Men's  Christian  Associa- 
tion, Spring  Forge. 
Bard,  S.  M.,  45  Coal  Exchange,  Wilkesbarre. 

Barton,  George  A.,  Ph.  D.,  Professor  Bryn  Mawr  College,  Bryn  Mawr. 
Bartz,  Rev.  Ulysses  S.,  A.  M.,  Ph.  D.,  North  East. 
Brown,  Herman  E.,  Newcastle. 
Bryn  Mawr  College,  Bryn  Mawr. 
Butterwick,  Robert  Reuben,  A.  M.,  B.  D.,   Field  Secretary  Lebanon  Valley 

College,  Annville. 
Calley,  Rev.  Walter,  D.  D.,  Upland. 
Carr,  Mrs.  Henry  J.,  919  Vine  Street,  Scranton. 
Cary,  Egbert  S.,  Westtown. 

Chapin,  W.  H.,  Young  Men's  Christian  Association,  Williamsport. 
Clark,  Rev.  D.  B.,  Pastor  First  Reformed  Church,  South  Bethlehem. 
Clemens,  Rev.  John  H.,  Pastor  Trinity  M.  E.  Church,  210  South  St.,  Ridgway. 
CoovER,  Rev.  M.,  D.  D.,  Professor  Lutheran  Theological  Seminary,  Gettysburg. 
Denham,  J.  F.,  General  Secretary  Young  Men's  Christian  Association,  Johnstown. 
DiCKERT,  Rev.  Thomas  W.,  Pastor  Saint  Stephen's  Reformed  Church,  765  North 

Eleventh  Street,  Reading. 
Dickinson  College,  Carlisle. 
Dieffenbach,  Rev.  Albert  C,  A.  B.,  Pastor  Church  of  the  Ascension,  The  Glen- 

coe,  Falch  Avenue,  Allegheny. 
DiMM,  Rev.  Jonathan  R.,  D.  D.,  Professor  Susquehanna  University,  ScUns  Grove. 


MEMBERS  OF  THE  ASSOCIATION'  365 

DuNDORK,  Rkv.  Paul  J.,  Ph.  B.,  Pastor  Reformed  Church  of  the  I'nited  States, 

Palmyra. 
Drisko,  Rev.  R.  C,  Milroy. 
Elliott,  Alfred  C,  A.  M.,   B.  D.,  Pastor  Methodist  Episcopal  Church,  Cone- 

maugh. 
♦Evans,  Milton  G.,  Professor  Crozer  Theological  Seminary,  Chester. 
EwiNG,  Homer  H.,  Assistant  Superintendent  Sunday  School,  1705  Fourth  .Avenue, 

New  Brighton. 
GoTWALD,  Rev.  Frederick  G.,  D.  D.,  General  Secretan,-  Board  of  Education  of 

the  Lutheran  Church  in  the  United  States,  York. 
Gramm,  Rev.  Carl  Henry,  A.  B.,  Pastor  Zion  Reformed  Church,  Washington  and 

Cedar  streets,  Reading. 
Gregg,  Rev.  David,  D.  D.,  LL.  D.,  President  Western  Theological  Seminary, 

Allegheny. 
Haines,  Amos  H.,  A.  B.,  B.  D.,  D.  D.,  Professor  Juniata  College,  Huntingdon. 
Hamblen,  Lynne  Ayres,  Attorney-at-Law,  28  Ridgway  National  Bank  Building, 

Ridgway. 
Harry,   C.\rolus   P.,    Assistant   Superintendent   and   Chairman   Committee   on 

Teachers  and  Teaching,  1004  De  Kalb  Street,  Norristown. 
Haviland,  Walter  Winship,  A.  B.,  Teacher  Friends  Select  School,  416  Wycomb 

Avenue,  Lansdowne. 
Hoffman,  Rev.  John  W.,  49  Belvidere  Street,  Grafton. 
Holmes,  Jesse  H.,  Ph.  D.,  Professor  Swarthmore  College,  Swarthmore. 
Howard,  Josiah,  Emporium. 

HuBER,  Eli,  D.  D.,  Professor  Pennsylvania  College,  Gettysburg. 
Hutchinson,  Edward  S.,  Civil  and  Mining  Engineer,  Newton. 
Jackson,  Rev.  Henry  E.,  Minister,  Swarthmore. 

John,  Lewis  F.,  A.  M.,  D.  D.,  Professor  Lebanon  \'ailey  College,  Annville. 
Keirn,  Rev.  L.  M.,  Shelocta,  Pa.,  R.  F.  D.,  No.  i. 
Kressley,  Rev.  C.  D.,  Pastor  Reformed  Church,  Leckkill. 

Kriebel,  Oscar  S.,  A.  M.,  Minister  and  Principal  Perkiomen  Seminary,  Pennsburg. 
KuNKLE,  Edward  Charles,  A.  B.,  B.  D.,  Pastor  First  Baptist  Church,  Scottdale. 
Lyte,  Eliphalet  Oram,  M.  S.,  A.  M.,  Ph.  D.,  Principal  First  Pennsylvania  State 

Normal  School,  Millersville. 
McClenah.an,  David  A.,  Professor  Allegheny  Theological  Seminary,  Allegheny. 
Meadville  Theological  Seminary,  Meadville. 
Messincer,  Rev.  Silas  L.,  A.  M.,  S.  T.  D.,  Pastor  Saint  Luke's  Reformed  Church, 

Trappe. 
Mills,  Rev.  J.  S.,  D.  D.,  Bishop  United  Brethren  in  Christ,  Annville. 
Omwake,  George  Leslie,  A.  M.,  B.  D.,  Lecturer  on  Education  in  Ursinus  College, 

CoUegeville. 
Orner,  George  D.,  Educational  Director  Young  Men's  Christian  Association, 

Du  Bois. 
Pike,  Rev.  Grant  E.,  Pastor  Disciples  of  Christ,  23  Di.xon  Street,  Allegheny. 
Ranck,  Rev.  Henry  H.,  Pastor  Saint  .\ndrew's  Reformed  Church,  1431  Perkiomen 

Avenue,  Reading. 
Reed,  George  Edward,  S.  T.  D.,  LL.  D.,  President  Dickinson  College,  Carlisle. 
Rehrig,  Rev.  William,  Ph.  D.,  Pastor  Saint  John's  Lutheran  Church,  Mauch- 

chunk. 


366  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Robertson,  Rev.  J.  M.,  Rector  Protestant  Episcopal  Emmanuel  Church,  Em- 
porium. 
Roop,  Rev.  Hervin  W.,  A.  M.,  Ph.  D.,  President  Lebanon  Valley  College,  Ann- 

ville. 
ScHAEFFER,  Nathan  C,  Ph.  D.,  LL.  D.,  State  Superintendent  of  Instruction, 

Harrisburg. 
SoUTHWORTH,   Franklin  C,  A.  M.,  S.  T.  B.,  President  Meadville  Theological 

Seminary,  518  Chestnut  Street,  Meadville. 
Swain,  Joseph,  B.  S.,  M.  S.,  LL.  D.,  President  Swarthmore  College,  Swarthmore. 
SwARTHMORE  COLLEGE,  Swarthmore. 
ToTUSEK,  Rev.  Vincent,  Missionary  Worker,  Stockdale. 
Van    Ormer,    A.  B.,  B.  D.,  Ph.  D.,   Lecturer  on   Education,    Pastor   Lutheran 

Church,  Norwood,  Delaware  County. 
Walsh,  Mary  L.,  Sunday  School  Teacher  and  Member  of  Society  for  Organizing 

Charities,  225  Upland  Way,  Wayne. 
Walton,  George  A.,  Sunday  School  Worker,  George  School. 
Walton,  Joseph  S.,  Ph.  D.,  Principal  George  School,  George  School. 
Watson,  Rev.  Charles  M.,  Connellsville. 
Williams,  Albert  B.,  B.  S.,  LL.  D.,  Secretary  of  the  Sunday  School  of  the  Society 

for  Ethical  Culture,  Jenkintown. 
Williams,  Harry  T.,  State  Secretary  Religious  Work,  Young  Men's  Christian 

Association,  Calder  Building,  Harrisburg. 
Yount,  Rev.  A.  L.,  D.  D.,  Pastor  Lutheran  Church,  Greensburg. 

PHILIPPINE  ISLANDS 

Chenoweth,  Rev.  A.  E.,  Missionary  the  Methodist  Episcopal  Mission  of  the 
Philippine  Islands,  Baliung,  Bulacan. 

RHODE  ISLAND 
Providence  _ 

Anthony,  Mary  B.,  Diocesan  President  Girls'  Friendly  Society  in  Rhode 
Island,  72  Manning  Street. 

Bradner,  Rev.  Lester,  Jr.,  Ph.  D.,  Rector  Saint  John's  Episcopal  Church, 
144  Benefit  Street. 

*CoRLiss,  Mrs.  George  H.,  45  Prospect  Street. 

Englander,  Rev.  Henry,  A.  M.,  181  Reynolds  Avenue. 

*Faunce,  William  H.  P.,  D.  D.,  LL.  D.,  President  Brown  University. 

Fowler,  Henry  Thatcher,  Ph.  D.,  Professor  Brown  University. 

Fuller,  Arthur  A.,  M.  E.,  Superintendent  Beneficent  Congregational  Sun- 
day School,  401  Benefit  Street. 

Fuller,  Frederic  H.,  President  Young  Men's  Christian  Association,  604 
South  Main  Street. 

Hanley,  Rev.  Elijah  A.,  Pastor  First  Baptist  Church. 

HoLYOKE,  Edward,  179  Albert  Avenue,  Edgewood. 

Lord,  Rev.  Augustus  Mendon,  A.  M.,  S.  T.  B.,  D.  D.,  Pastor  First  Uni- 
tarian Congregational  Church,  34  Cushing  Street. 

Marsh,  Rev.  Edward  L.,  19  Sumpter  Street. 

Melden,  Rev.  Charles  M.,  Ph.  D.,  D.  D.,  Pastor  Methodist  Episcopal 
Church,  88  Providence  Street. 


MEMBERS  OF  THE  ASSOCIATION  367 

McViCKAR,  Rev.  William  N.,  D.  D.,  S.  T.  D.,  Bishop  of  Rhode  Island. 
Root,  Rev.  E.  Tallmadge,  Field  Secretary  National  Federation  of  Churches 

and  Christian  \\'orks,  141  Chester  Avenue. 
Rousma.viere,  Rev.  K.  S.,  Rector  Grace  Church,  07  Angell  Street. 
Sanderson,  Rev.  Edward  F.,  D.  D.,  Pastor  Centra!  Congregational  Church, 

37  Barnes  Street. 
Selleck,  Rev.  Willard  Chamberlain,  D.  D.,  Pastor  Church  of  the  Media- 
tor, 84  Burnett  Street. 
Waite,  William  H.,  Superintendent  of  Bible  Schools,  61  Peck  Street. 
Wilson,  George  G.,  Ph.  D.,  Professor  Brown  University. 
DiMAN,  Rev.  John  B.,  A.  M.,  B.  D.,  Head  Master  Saint  George's  School,  Newport. 
♦Hazard,  Mrs.  John  N.,  Peace  Dale. 

Ladd,  Rev.  George  E.,  Pastor  Pawcatuck  Congregational  Church,  Westerly. 
Leslie,  John  R.,  A.  M.,  Sub-Master  Rogers  High  School,  7  Francis  Street,  New- 
port. 
McClelland,  Rev.  T.  Calvin,  Ph.  D.,  Pastor  United  Congregational  Church. 

4  Mount  Vernon  Court,  Newport. 
Root,  Rev.  Theophilus  H.  A.  M.,  Pastor  Wood  River  Junction  Congregational 

Church,  Alton. 
Thompson,  Rev.  A.  Ashton,  B.  B.,  Rector  Saint  James  Episcopal  Church,  34 
Hamlet  Street,  Woonsocket. 

SOUTH  CAROLINA 

Carlisle,  Rev.  Mark  L.,  D.  D.,  Pastor  Bethel  Methodist  Episcopal  Church, 
South,  207  Calhoun  Street,  Charleston. 

Duncan,  Rev.  W.atson  B.,  A.  M.,  Ph.  D.,  Pastor  Saint  John's  Methodist  Epis- 
copal Church  South,  113  Caldwell  Street,  Rock  Hill. 

Flinn,  Rev.  J.  William,  Chaplain  and  Professor  South  Carolina  College,  926 
Sumter  Street,  Columbia. 

Snyder,  Henry  Nelson,  Litt.  D.,  President  WofTord  College,  140  College  Place, 
Spartanburg. 

Thomer,  Rev.  Henry  H.,  Dean  John  C.  Martin  Divinity  School,  Professor  Bene- 
dict College,  Columbia. 

SOUTH  DAKOTA 
Baker,  Rev.  .\bram  Laurel,  A.  B.,  S.  T.  B.,  Pastor  Methodist  Episcopal  Church, 

Roubai.x. 
Nicholson,   Thomas,   A.M.,   S.  T.  B.,   President   Dakota  Wcsleyan   University, 

Mitchell. 
Norton,  Rev.  A.  Wellington,  A.  B.,  A.  M.,  LL.  B.,  Madison. 
Norton,  Susan  W.,  A.  B.,  Critic  State  Normal  School,  Madison. 
Orr,  Rev.  E.  A.,  Pastor  Church  of  Christ,  Q12  West  Ninth  Street,  Sioux  Falls. 
Peabody,  Helen  L.,  Princij)a]  All  Saints'  School,  Siou.v  Falls. 
Seymour,  Rev.  A.  H.,  Principal  of  School,  Pastor  Church  of  Christ,  Arlington. 
Thrall,  Rev.  W.  Herbert,  D.  D.,  State  Superintendent  Congregational  Home 

Mi-ssionary  Society',  Yankton. 
The  Fethren,  Eugene  B.,  A.  B.,  B.  D.,  Waubay. 


368  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

TENNESSEE 
Nashville 

Atkins,  Rev.  James  A.,  D.  D.,  Sunday  School  Editor  Methodist  Episcopal 
Church  Society,  346  PubHc  Square. 

Beale,  Rev.  George  Livingstone,  Pastor  Methodist  Episcopal  Church 
South. 

Belmont  College. 

Carre,  Henry  Beach,  A.  B.,  B.  D.,  Professor  Vanderbilt  University. 

Carter,  Thomas,  A.  B.,  B.  D.,  Professor  Vanderbilt  University. 

Chappell,  E.  B.,  a.  B.,  D.  D.,  Sunday  School  Editor,  Methodist  Episcopal 
Church,  South. 

Clarke,  Rev.  James  E.,  Editor,  "The  Cumberland  Presbyterian,"  819  South 
Addison  Avenue. 

Cuninggim,  Rev.  Jesse  Lee,  Director  Correspondence  School  of  the  Metho- 
dist Episcopal  Church,  South,  Vanderbilt  University. 

Ford,  J.  S.,  Physical  Director  Young  Men's  Christian  Association. 

Hammond,  J.  D.,  D.  D.,  Secretary  of  Education,  Methodist  Episcopal  Church, 
South. 

*HiNDS,  John,  I.  D.,  A.  M.,  Ph.  D.,  LL.  D.,  Professor  University  of  Nash- 
ville, Peabody  College  for  Teachers. 

KiRKLAND,  James  H.,  Ph.  D.,  LL.  D.,  Chancellor  Vanderbilt  University. 

t  Landrith,  Rev.  Ira,  Regent  Belmont  College,  1031  South  Belmont  Avenue. 

McCulloch,  Rev.  James  Edward,  A.  B.,  B.  D.,  Secretary  Missionarj'  Train- 
ing School,  Methodist  Episcopal  Church  South,  1222  North  Vine  Street. 

McKamy,  Rev.  John  A.,  Editor  Sunday  School  Publications  of  the  Cumber- 
land Presbyterian  Church,  President  International  Sunday  School  Edi- 
torial Association. 

Parker,  Rev.  Fitzgerald  Sale,  Editor  "Epworth  Era",  213  White  Avenue. 

Taylor,  Rev.  William  B.,  310  Seventh  Avenue. 

TiLLETT,  Wilbur  F.,  A.  M.,  D.  D.,  Dean  Theological  Faculty,  Vanderbilt 
University. 

Trawick,  Rev.  A.  M.,  Jr.,  A.  B.,  B.  D.,  Pastor  Methodist  Episcopal  Church 
South,  346  Public  Square. 
Davison,  Rev.  J.  O.,  Pastor  The  Institute  Church,  884  Mississippi  Avenue,  Mem- 
phis. 
Loggins,  T.  B.,  a.  M.,  President  Dickson  College,  Dickson. 
Provine,  Rev.  W.  A.,  Pastor  First  Cumberland  Presbyterian  Church,  President 
Board  of  Publications  Cumberland  Presbyterian  Church,  4  Mayes  Place, 
Columbia. 
Webb,  John  M.,  LL.  D.,  Principal  Webb  School,  Bell  Buckle. 
Webb,  William  R.,  Principal  Webb  School,  Bell  Buckle. 

TEXAS 

Barcus,  Rev.  J.  Sam,  A.  M.,  Professor  Southwestern  University,  Georgetown. 

Baylor  University   Waco. 

Griggs,   Rev.  A.   R.,  D.D.,   State  Superintendent  Colored  Missions,  Associate 

Editor  "Western  Star,"  328  Hall  Street,  Dallas. 
Hamilton,  May  C,  Missionary  under  the  Women's  Baptist  Home  Missionary 

Society,  123  Florence  Street,  Dallas. 


MEMBERS  OF  THE  ASSOCIATION  369 

Hodges,  Rev.  B.  A.,  Pastor  Cumberland  Presbyterian  Church,  Temple. 
LowBER,    James   William,    LL.  D.,    Ph.  D.,    Sc.  D.,    Pastor   Central   Christian 

Church,  113  East  Eighteenth  Street,  Austin. 
Manton,  Rev.  Charles,  Pastor  Cumberland  Presbyterian  Church,  Paris. 
Miller,  Emma  L.,  Principal  Caroline  Bishop  Missionary  Training  School,  123 

Florence  Street,  Dallas. 
Peck,  Jennie  L.,  123  Florence  Street,  Dallas. 
Robinson,     Jos.     M.,     Ph.   D.,     Pastor    Presbyterian    Church     United   States 

America,  Nacogdoches. 
Smith,   Rev.   E.  Sincl.mr,   B.  D.,   Pastor  Westminster  Presbyterian  Church,  32 

\'icks  Park,  Houston. 
Southwestern  University,  Georgetown. 
Spears,  Samuel,  Attorncy-at-Law,  Llano. 
White,  Alfred  T.,  A.  B.,  Friendswood. 
Woods,  James  H.,  Attorney-at-Law,  Corsicana. 
Yates,  Rev.  Callen  W.,  Pastor  Cumberland  Presbyterian  Church,  Ballinger. 

UTAH 

Clemenson,  Rev.  Newton  E.,  Pastor  Presbyterian  Church,  Logan. 

Jones,  Mabel  Anna,  High  School  Teacher,  270  West  South  Temple  Street,  Salt 

Lake  Citv. 

VERMONT 

Barnes,  Rev.  Stephen  G.,  Pastor  Congregational  Church,  Saint  Johnsbury. 

Blackford,  Rev.  A.  N.,  Wilmington. 

Cabot,  Mary  F.,  Sunday  School  Teacher,  Brattleboro. 

Chapm-^n,  Rev.  Edward  M.,  Saint  Johnsbury. 

Curtis,  Rev.  C.  N.,  Ph.  D.,  Pittsford. 

Dee,  Ellen  Post,  Teacher  Barlow  Street  School,  Saint  .\Ibans. 

Dole,  Walter,  M.  A.,  D.  D.,  Universalist  Clergyman,  Northfield. 

Ferrin,  Rev.  Allan  C,  Pastor  Congregational  Church,  Springfield. 

George,  Joseph  Henry,  Ph.  D.,  Pastor  First  Congregational  Church,  Burlington. 

Greene,  Mrs.  S.  B.,  155  Pearl  Street,  Burlington. 

HoLDEN,  Arthur  J.,  Bennington. 

HowLAND,  C.  P.,  A.  M.,  Principal  Saint  John.sbury  Academy,  Saint  Johnsbury. 

KiLBOURN,  Rev.  James  K.,  Pastor  Congregational  Church,  Barnct. 

LoDER,  Rev.  A.  L.,  Thetford. 

Lyman,  Louise  H.,  White  River  Junction. 

McLaughlin,  Rev.  Ira  W.,  Pastor  Universalist  Church,  Lyndonville. 

Miles,  Rev.  H.  R.,  Pastor  Central  Congregational  Church,  Brattleboro. 

Mills,  Rev.  George  Sherm.\n,  Pastor  Second  Congregational  Church,  109 
School  Street,  Bennington. 

Morris,  Rev.  Fr.\nk  R.,  A.  B.,  B.  D.,  301  Pleasant  Street,  Bennington. 

Norwich  University,  Northfield. 

Pennoyer,  Rev.  Charles  H.,  Superintendent  Universalist  Sunday  School,  Super- 
intendent Teacher  Training  of  Windsor  County  Sunday  School  Associa- 
tion, Springfield. 

Roundy,  Rev.  Rodney  W.,  Pastor  Congregational  Church,  Ludlow. 

Slayton,  Henry  .\.,  Superintendent  Congregational  Sunday  School,  Morris\-ille. 

Smith,  Rev.  Clifford  Hayes,  Pastor  Congregational  Church,  Pittsford. 


370  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Watson,  Rkv.  W.  H.,  Pastor  Congregational  Church,  Rochester. 
Wright,  Ri:v.  James  Edward,  D.  D.,  Pastor  of  the  Unitarian  Church  of  the 
Messiah,  19  Baldwin  Street,  Montpclier. 

VIRGINIA 

Cannon,  Rkv.  Jamks,  Jk.,  A.  M.,  Principal  Blackstone  Female  Institute,  Black- 
stone. 
Davison,  Miss,  Deaconess  Saint  Andrews  Church,  223  South  Cherry  Street,  Rich- 
mond. 
Hicks,  Rev.  Joseph  Emerson,  A.  M.,  Danville. 
Library  of  the  Protestant  Episcopal  Theological  Seminary  in  Virginia, 

Alexandria. 
Rockwell,  Adalink  B.,  B.  L.,  As.sistant  Hampton  Institute  Library,  Hampton. 
Shackford,  Rev.  John  Walter,  A.  B.,  B.  D.,  Pastor  Rivermont  Avenue  Metho- 
dist E[)i.scoj)al  Church,  South,  Lynchburg. 
Smith,  Rev.  W.  R.  L.,  801  West  Crace  Street,  Richmond. 

Woodward,  Rev.  E.  N.,  Pastor  Holston  Conference  Methodist  Episcopal  Church, 
South,  Jonesville. 

WASHINGTON 
Seattle 

BuRWELL,  A.  S.,  B.  A.,  Congregational  Sunday  School  Teacher,  709  Four- 
teenth Avenue,  North. 
Greene,  Rev.  Samuel,  State  Superintendent  Congregational  Sunday  Schoo 

and  Publishing  Society,  446  Arcade  Buihiing. 
KiLnoURNE,  Dr.  E.  C,  1203  Summit  Avenue. 
Lek.cii,   Rev.  William  H.,   A.  M.,  Pastor  University  Methodi.st  Episcopal 

Church,  4243  Twfelfth  Avenue,  North  East. 
Lewis,  William  H.,  LL.  B.,  Suj)erintendent  Congregational  Sunday  School- 

421  Belmont  Avenue. 
LiTTLEFiELD,  George  B.,  Congregational  Sunday  School  Teacher,  525  Tenth 

Avenue,  North. 
Shorrock,   Etjenezer,   B.  a..   Member  Seattle  School  Board,  654  Highland 

Drive,  West. 
SissON,  Edward,  B.  Sc,   A.  B.,  Profe.ssor  University  of  Washington,  4333 

Ninth  Avenue,  North  East. 
Smith,  Rev.  Edward  Lincoln,  B.  D.,  B.  A.,  725  Fourteenth  Avenue. 
Smith,  Everett,  B.  A.,  Deacon  Congregational  Church,  408  Bo.ston  Block. 
Library  University  of  Washington,  University  Station. 
Wood,   W.   D.,    President  State   Sunday  School  Association,   806  Lowman 
Building. 

Walla  Walla 

Anderson,  L.  F.,  Professor  Whitman  College,  364  Boyer  Avenue. 

Hendrick,  Archer  Wilmet,  Professor  Whitman  College. 

Penrose,  Stephen  B.  L.,  D.  D.,  President  Whitman  College. 

Rice,  Rev.  Austin,  Pastor  First  Congregational  Church,  248  Marais  Street. 

Whitman  College. 
Gkaif,  Rev.  Philip,  A.  M.,  D.  D.,  Marysville. 
Hays,  Rev.  W.  G.  M.,  D.  D.,  Pullman. 
McLeod,  Donald,  1722  Riverside  Avenue,  Spokane. 


MKMHKRS  Ol-  THK  ASSOCIATION  371 

Merritt,  Rev.  W.  C,  International  Sunday  Sihix)!  Field  Worker,  Kditor  "Sunday 
School  Worker  of  the  racifu  Northwest,"  11 10  South  Fourth  Street, 
Tacoma. 

Roots,  Willard  H.,  S.  H.,  H.  I).,  1).  I).,  I'astor  Saint  James  Episcopal  Church, 
Pullman. 

WEST  VIRGINIA 

Cooper,  John  T.,  A.  H.,  Secretary  Committee  on  Education  Young  Men's  Chris- 
tian Association,  Citizen's  Bank  Building,  Parkersburg. 

Davis,  Rkv.  William  Watteus,  A.  M.,  Pii.  D.,  Pastor  MetluMlist  F,|)iscopai 
Church,  118  Jones  Street,  Piedmont. 

Deahl,  J.  N.,  Pu.  D.,  Professor  West  Virginia  University,  Morgantown. 

Patt,  Hermann  Georoe,  A.  B.,  Professor  .\l<ler.son  Academy,  Alderson. 

PuRiNTON,  Daniel  B.,  Ph.  D.,  LL.  D.,  President  University  of  West  Virginia, 
Morgantown. 

West  Virc.ini.\  University,  Morgantown. 

WISCONSIN 

Beale,  Charles  H.,  D.  D.,  Pastor  Grand  Avenue  Congregational  Church,  Saint 

James  Court,  Milwaukee. 
Blaisdell,  Rev.  James  A.,  Professor  Behjit  College,  Hdoii. 
Chapin,  Robert  C,  M.  A.,  B.  D.,  Profes.sor  Beloit  College,  Beloit. 
♦CuAPiN,  S.  B.,  Lake  Geneva. 

Coffin,  W.  K.,  Vice-President  Eau  Claire  National  Bank,  Eau  Claire. 
*CooK,  D.  S.,  Whitewater. 
Deane,  Rev.  John  Pitt,  B.  A.,  B.  D.,  Pastor  Congregational  Church,  Instructor 

North  Wisconsin  Academy,  820  Ellis  Street,  Ashland. 
Eaton,  Edward,  D.  D.,  LL.  D.,  President  Beloit  College,  847  College  Avenue, 

Beloit. 
Greenwood,  Rev.  John  William,  Rector  Trinity  Episcopal  Church,  37  Church 

Street,  Oshkosh. 
Halsey,  Rufus  Henry,  Principal  State  Normal  .School,  Oshko.sh. 
Hannum,  Rev.  Henry  Oliver,  Pastor  Hoi)e  Chapel  Old  South  Church,  Superior. 
Henderson,  Herman  C,  M.  A.,  Teacher  State  Normal  S(  hool,  .Milwaukee. 
Hughes,  Richard  Cecil,  D.  D.,  President  Ripon  College,  Rii)on. 
Mutch,  Rev.  Wm.  James,  Ph.  D.,  Profes.sor  Philosophy  and  Pedagogy,  Ripon 

College,  Ripon. 
Myers,  J.  O.,  Sunday  Sch<Jol  Teacher,  Secretary  Public  Library,   12.3  East  Mil- 
waukee Avenue,  Wauwatosa. 
Naylor,  Wilson,  S.  A.,  A.  M.,  I).  D.,  Professor  Lawrence  University,  Appleton. 
NiLES,  Charles  F.,  M.  A.,  Unitarian  Minister,  205  Twelfth  Avenue,  West,  Men- 

omonie. 
Pike,  Rev.  Granville  Ross,  M.  A.,  310  Broadway,  Eau  Claire. 
Plantz,  Samuel,  Pu.  D.,  D.  D.,  President  Lawrence  University,  .\ppleton. 
♦Salisbury,  Albert,  Ph.  D.,  President  State  Normal  School,  Whitewater. 
Semelroth,  W.  J.,  Editor-in-Chief  "The  World  Evangel,"  Appleton. 
Short,  William  Harvey,  B.  S.,  M.  A.,  B.  D.,  D.  D.,  Nekoosa. 
Sprowls,  Rev.  Thomas  Willard,  S.  T.  D.,  Pastor  Methodist  Episcopal  Church, 

306  Mill  Street,  Merrill. 
Stevens,  Rev.  Frank  V.,  Pastor  Congregational  Church,  Whitewater. 


372  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

Swart,  Rose  C,  Superintendent  Practice  State  Normal  School,  37  Elm  Street, 

Oshkosh. 
TiTSWORTH,  Rev.  Judson,  D.  D.,  Pastor  Plymouth  Congregational  Church,  216 

Martin  Street,  Milwaukee. 
University  of  Wisconsin,  Madison. 
Van  Hise,  Charles  Richard,  Ph.  D.,  LL.  D.,  President  University  of  Wisconsin, 

772  Langdon  Street,  Madison. 
Vaughan,  Rev.  Richard  M.,  Pastor  First  Baptist  Church,  Janesville. 
Vaughn,  Rev.  Howard  R.,  Pastor  Congregational  Church,  Elk  Mound. 

CANADA 
ALBERTA 

Cox,  Frederick  W.,  Edmonton. 

Flemming,  Rev.  David,  B.  A.,  Pastor  Presbyterian  Church,  Strathcona. 

Huestis,    Rev.    Charles  H.,   M.  A.,    Pastor  McDougal   Methodist   Episcopal 

Church,  Lecturer  Alberta  College. 
MacRae,  Rev.  A.  O.,  Ph.  D.,  Calgary. 

BRITISH   COLUMBIA 
Milliken,  Rev.  Robert,  B.  D.,  Vancouver. 

MANITOBA 
Bland,  Rev.  S.  G.,  Professor  Wesley  College,  19  Langside  Street,  Winnipeg. 
Bowman,  Rev.  J.  A.,  M.  A.,  Pastor  Saint  Paul's  Presbyterian  Church,  182  Har- 

grave  Street,  Winnipeg. 
Cann,  Rev.  W.  Frederick,  Pastor  Methodist  Episcopal  Church,  51  Cathedral 

Avenue.,  Winnipeg. 
Dingle,  George  S.,  Sunday  School  Superintendent,  330  Ellice  Avenue,  Winnipeg. 
Gordon,  Rev.  Charles  W.,  B.  A.,  Pastor  Saint  Stephen's  Presbyterian  Church, 

567  Broadway,  Winnipeg. 
McDiarmid,  Rev.  A.  P.,  D.  D.,  Principal  Brandon  College,  Brandon. 
Wray,  Rev.  T.  Jackson,  Methodist  Minister,  Douglas. 

ONTARIO 

Toronto 

Cameron,  Rev.  C.  J.,  Field  Secretary  of  Education,  McMaster  University. 
Chown,  Samuel  Dwight,  D.  D.,  General  Secretary  Moral  and  Social  Reform, 

60  Confederation  Life  Building. 
Eakin,  Rev.  Thomas,  Pastor  Saint  Andrew's  Church,  116  Madison  Avenue. 
Falconer,  Robert  A.,  Litt.  D.,  LL.  D.,  President  University  of  Toronto. 
Eraser,  Rev.  R.  Douglass,  D.  D.,  Editor  and  Business  Manager  Sunday 

School  Publications  Presbyterian  Church  in  Canada. 
Hardy,  E.  A.,   B.  A.,  Teacher  Training  Secretary  Ontario  Sunday  School 

Association,  65  Cigar  Street. 
McFadyen,  John  Edgar,  M.  A.,  Professor  Knox  College. 
Merrill,  Rev.  B.  W.,  B.  A.,  B.  Th.,  General  Superintendent  Baptist  Sunday 

Schools  of  Ontario  and  Quebec,  1890  Brunswick  Avenue. 
Moore,  S.  J.,  The  Carter  Crume  Company. 
Tracy,  Frederick,  B.  A.,  Ph.  D.,  Lecturer  Toronto  University. 
Carnahan,  Edward  Howard,  Secretary  CoUingwood  District  Epworth  League, 

Missionary  Vice-President  Toronto  Conference  League,  Meaford,  Ontario. 


MEMBERS  OF  THE  ASSOCIATION  373 

Eby,  Rev.  C.  S.,  D.  D.,  Pastor  Methodist  P'piscopal  Churrh,  ^42  Johnson  Street, 

Kingston,  Ontario. 
Lyle,  Samuel,  1,^6  Bold  Street,  Hamilton. 

MacDougall,  W.  C.,  Acting  Principal  College  of  Disciples,  Box  556,  Saint  Thomas. 
Murray,  Rev.  Albert  Leonard,  M.  A.,  The  Rectory,  Anglican,  Ridgetown. 
NiE,  Rev.  Randolph  F.,  B.  A.,  Clergyman  Church  of  England,  Homer. 
Peck,  Rev.  William  Wallace,  M.  A.,  LL.  B.,  Pastor  Saint  Andrew's  Church, 

Ottawa  Street,  .\rnprior. 
QuEHL,  Jacob,  Bible  Class  Teacher,  Tavistock. 
Sinclair,  Rev.  N.  R.  D.,  M.  A.,  B.  D.,  Pastor  Presbyterian  Church,  Desbarals. 

NEW    BRUNSWICK 
Boyd,  Rev.  Hunter,  Pastor  Presbyterian  Church,  Waweig. 

Inch,  James  R.,  B.  A.,  LL.  D.,  Chief  Superintendent  of  Education  New  Bruns- 
wick Methodist  Episcopal  Church,  Fredericton. 
Ireland,  Rev.  George  D.,  Woodstock. 
MacOdrum,  Rev.  Donald,  B.  A.,  Presbyterian  Clergj'man,  Moncton. 

PROVINCE   OF   QUEBEC 
Creelman,  Rev.  Harlan,  B.  D.,  Ph.  D.,  Professor  Congregational  College,  The 

Marlborough,  Montreal. 
Currie,  David,  362  Lansdowne  Avenue,  Westmount. 
Hill,  Edward  Munson,   D.  D.,   Principal  Congregational  College  of  Canada, 

60  McTavish  Street,  Montreal. 

SASKATCHEWAN 
Haw,  Rev.  J.  A.,  Pastor  Methodist  Episcopal  Church,  Moosomin. 

NOVA   SCOTIA 
Des  Barres,  Rev.  F.  W.  W.,  B.  \.,  Pastor  Jubilee  Methodist  Episcopal  Church, 

Bridgewater. 
DeWolf,  Rev.  Henry  T.,  Principal  Acadia  Seminar}',  Wolfville. 
Gillies,  Rev.  D.  M.,  Pastor  Saint  Paul's  Presbyterian  Church,  Glace  Bay. 
Jefferson,  Rev.  Selby,  Clerg\'man  Methodist  Church  of  Canada,  94  Dresden 

Row,  Halifax. 
MacKay,  a.  H.,  LL.  D.,  F.  R.  S.  C,  Superintendent  of  Education  for  Province 

of  Nova  Scotia,  Education  Office,  Halifax. 
Marshall,  Eraser  G.,  Maritime  Secretary  Young  Men's  Christian  Association, 

New  Glasgow. 
Ross,  Rev.  William  A.,  A.  M.,  Pastor  Presbyterian  Church,  Londonderry. 
SCHOFIELD,  Rev.  Charles  D.,  M.  A.,  Rector  Christ  Church  of  England,  60  Witney 

Avenue,  Sydney. 
Smith,  Rev.  William  H.,  M.  A.,  B.  D.,  Ph.  D.,  Pastor  Presbyterian  Church,  The 

Manse,  Sydney. 

NEWFOUNDLAND 
Curtis,  Rev.  John  K.,  B.  A.,  Pastor  Methodist  Episcopal  Church,  Twillingate. 
Darby,  Rev.  Thomas  B.,  B.  A.,  Pastor  Methodist  Episcopal  Church,  Carbonear. 

MEXICO 
Inman,  Rev.  S.  G.,  Apartado  236,  Monterey,  N.  L. 


374  THE  MATERIALS  OF  RELIGIOUS  EDUCATION 

ENGLAND 

Archibald,  George  Hamilton,  London  Sunday  School  Union  Teachers'  Train- 
ing College,  56  Old  Bailey,  London,,  E.  C. 

Black,  Arthur,  Hon.  Secretary  Liverpool  Sunday  School  Union,  Member  Liver- 
pool Educational  Committee,  Arcade  Building,  Lord  Street,  Liverpool. 

Bonner,  Rev.  Carey,  General  Secretary  The  Sunday  School  Union,  56  Old 
Bailey,  London,  E.  C. 

FitzGerald,  William  Blackburn,  Secretary  Wesley  Guild,  38  Cardigan  Road, 
Leeds. 

Roberts,  Rev.  Richard,  Pastor  Presbyterian  Church  of  England,  42  Westbourne 
Park  Villas,  London,  West. 

Staksfield,  Charles  Edward,  Secretary  Friend's  Education  Committee,  Society 
of  Friends,  29  Upper  Redlands  Road,  Reading. 

FRANCE 

Goodrich,  Rev.  Chauncey  W.,  Pastor  American  Church,  24  Rue  de  Berri,  Paris. 

TURKEY 

Allen,  Annie  Terese,  A.  B.,  Missionary  for  Girls;    A.  B.  C.  F.  M.,  Teacher 

American  School,  Brousa. 
Gates,  Caleb  Frank,  D.  D.,  LL.  D.,  President  Roberts  College,  via  British  Post, 

Constantinople. 
Lee,  Rev.  Lucius  O.,  D.  D.,  Professor  Marash  Theological  Seminary,  Alexan- 

dretta,  Open  mail  via  London. 

INDIA 

Miller,  John  X.,  M.  A.,  S.  T.  B.,  Principal  High  School  and  Training  Institution, 
Missionary  A.  B.  C.  F.  M.,  Pasumalai,  Madura  District,  South  India. 

BoGGS,  S.  A.,  D.  D.,  Missionary  of  American  Baptist  Missionary  Union,  Jorhat, 
Assam. 

Levering,  Rev.  Frank  H.,  B.  Sc,  LL.  B.,  39  Oxford  Street,  Secunderabad, 
Deccan. 

Fleming,  D.  J.,  Professor  Foreman  Christian  College,  Lahore,  Punjab. 

French,  Kate  M.,  Missionary  of  the  American  Baptist  Missionary  Union,  Secun- 
derabad, Deccan. 

Schermerhorn,  Rev.  W.  D.,  Pastor  Methodist  Episcopal  Church,  Chadarghat, 
Hyderabad,  Deccan. 

JAPAN 

Fisher,   Galen  M.,   B.  S.,    International   Committee   Young   Men's   Christian 

Association,  Secretary  for  Japan,  Tokyo. 
GuLiCK,  Rev.  Sidney  L.,  6  Nashinoki  Cho,  Kyoto. 
ScHNEDER,  Rev.  David  B.,  D.  D.,  President  North  Japan  College,  78  Higashi 

Sambancho,  Sendai. 
The  Universalist  Mission,  3  Minamicho  Ushigome,  Tokyo. 

CHINA 

Gailey,  Robert  R.,  General  Secretary  Young  Men's  Christian  Association, 
Peking. 


MEMBERS  OF  THE  ASSOCIATION  375 

LovELL,  Gilbert,  Siangtau,  Hunan. 
Roots,  Rt.  Rev.  Logan  Herbert,  Hankow. 
Taft,  Mrs.  Marcus  L.,  Tientsin. 

AUSTRALIA 
Pierce,  Lyman  L.,  Melbourne,  N.  S.  W. 
Stacy,  Ernest  J.,  Journalist,  "The  Register,"  Adelaide,  South  .\ustralia. 

NEW  ZEALAND 

Holmes,  Henry  N.,  General  Secretary  Young  Men's  Christian  Association,  Wel- 
lington. 

BRITISH  WEST  INDIES 

Mills,  Dudley  A.,  Lieutenant  Colonel  Royal  Engineers,  Jamaica,  West  India 
Islands. 


INDEX 


Adult  Bible  Classes,  io6 
Annual  Survey  of  Progress,  14 
Annual  Survey  of  Religious  Education 
in  Young  Men's  Christian  Associa- 
tions, 164 
Art  and  Moral  Education,  148 
Art  and  Music,  Work  of  department  of, 

22 
Asia,  Religious  Education  in,  33 
Assemblies,  Summer,  276 
Atonement,   Influence  of  Philanthropy 

on  Doctrine  of,  83 
Automatic  Processes  of  Education,  157 
and  162 

B 

Babies'  Hospital  of  the  City  of  New 
York,  228 

Bible  and  the  Schools,  11 

Bible  in  Religious  Education,  17 

Bible,  Teaching  of,  in  Colleges,  18 

Bible  Stories,  TeUing,  240 

Bible  Study  in  Young  Men's  Christian 
Association,  167 

Biblical  Material,  Selection  of,  for  Sun- 
day School  Teaching,  126 

Books,  and  Moral  Training  in  Public 
Schools,  153 

Boys'  Camps,  Character-Making  in,  213 

Boys'  Fraternities,  216 

Boys,  Young  Men's  Christian  Associa- 
tion, Work  for,  171 

Bradstreet,  J.  Howard,  Place  of  the 
Playground,  204 

Bray,  Frank  C,  Social  and  Ethical 
Ideals  in  Summer  Assemblies,  176 

Brown,  Arthur  J.,  Responsibility  of  a 
Christian  Nation  for  the  Religious 
Education  of  the  World,  31 

Brown,  Elmer  E.,  Relation  of  the  Home 
to  Moral  and  Religious  Education, 
223 

Brown,  William  A.,  A  Pressing  Need  of 
Religious  Education,  61 

Budget  for  1907,  297 

Burton,  Ernest  D.,  Supply  of  Educated 
Men  for  the  Ministry,  58 


Carroll,  Clarence  F.,  Moral  Training 
in  Public  Schools,  150 

Catholic  Church  and  Religious  Educa- 
tion, 50 

Chamberlin,  H.  R.,  Ideal  Young  Peo- 
ple's Societies,  254 


Chapel  Services  in  College,  55 
Character  Formation,  First  Steps  in,  244 
Character-Making  in  Boys'  Camps,  213 
Character-Making  in  Boys'  Fraternities, 

216 
Chautauqua  Assemblies,   Influence  of, 

276 
Chautauqua,  The  Development  of  the, 

284 
Child,  Religious  Education  of  the,  220 

and  233 
Child  Study,  Text-books  on,  141 
Children,  Moral  Training  of,  157 
China,  System  of  Education  in,  32 
Christ,   Place  in  Religious  Education, 

Christian  Endeavor  Society,  248 
Christian  Ideals  in  a  Commercial  Era, 

43    . 
Christian  Unity  and  Missions,  92 

Christianity  and  the  Young  Men,  183 
Christianity,  Universality  of,  90 
Church  and  Young  People's    Society, 

252  and  255 
Church  and  State,  in  Relation  to  Reli- 
gious Education,  15 
Coe,  George  A.,  Gospel  Message  to  Men 

of  To-day,  1 73 
College,  The  Bible  in,  18 
College,  Religious  and  Moral  Education 

in,  20 
College  Discipline,  56 
Colleges,  Religious  Education  in,  53 
College  Students  and  the  Ministry,  59 
Commerce  and  the  Religious  Ideal,  12 
Commercialism,  an  Age  of,  37,  43 
Commercialism,  Christian  Ideals  in,  43 
Committee  of  Six,  Report  of,  53 
Consciousness,  Christian,  and  Missions, 

88 
Conscious  and  Unconscious  Moral  and 

Religious  Teaching,  156 
Constitution,  Changes  in,  296 
Constitution  of  the  Association,  302 
Council,  Members  of  the,  310 
Cope,  H.  F.,  Sunday  School  Curriculum, 

116 
Creelman,  Harlan,  How  Far  Should  the 
Minister  Teach  in  the  Pulpit  the  His- 
torical Character  of  the  Sacred  Scrip- 
tures? 95 
Crime,  Juvenile,  and  Play,  205 
Curriculum,    Adaptation  to  the  Local 

Conditions,  129 
Curriculum,    as   Determined   by   Child 
Study,  123 


376 


INDEX 


377 


Curriculum,  extra-Biblical  Material  in, 

125 

Curriculum,  Sunday  School,  as  Deter- 
mined by  the  Learner,  120 

Curricula,  Sunday  School,  Examples  of 
Graded,  114  and  118 

Curricula,  Sunday  School,   1 1 1 

D 
Dawson,    George   E.,    Material   of   In- 
struction, 120 
Dawson,  George  E.,  Nervous  System  of 

the  Infant,  232 
DeGarmo     Charles,    Ideals   of    Moral 

Education,  144 
Departmental  Meetings,  298 
Departments,  Officers  of  the,  310 
Directors,  Board  of,  308 
Doctrine,  Human  Element  in,  84 
Doyle,  A.  P.,  Christian  Ideals  in  a  Com- 
mercial Era,  43 
Drugs  and  the  Nervous  System,  234 


Education  of  Religious  Personality,  69 
Education,  Moral  Ideals  in,  144 
Education,  Principles  of  Text-tx)oks  on, 

142 
Eliot,   Samuel  A.,   Education  of  Reli- 
gious Personality,  69 
Environment,  and  the  Infant's  Nervous 

System,  236 
Ethical  Education,  a  Pressing  Need  of, 

61 
Ethical     Instruction     in     the     Public 

Schools,  48 
Ethical  Significance  of  Play,  208 
Ethical  Value  of  Physical  Training,  197 
Experience  and  Moral  Training,  157 
Experience,  Value  to  the  Pastor  as  a 

Teacher,  78 
Executive  Board,  307 
Extra-Biblical  Mateiial,  125 


Family  Idea'  of  Christianity    29 
Faunce,  W.  H.  P.,  President's  Annual 

Address,  9 
Fear  as  a  Motive,  245 
Fergusson,  E.  Morris,  Biennial  Survey 

of  Sunday  schools,  loi 
Fisher,    George    J.,    Ethical    Value    of 

Physical  Training,  197 
Food  and  Religious  Education,  237 
Foreign  Lands,  Religious  Education  in, 

Formal  Studies  and  Moral  Education, 

154 
Fraternities,      Character  -  Making     in, 

Boys',  216 
Friends',  Sorietv  of,  Graded  Course,  1 14 


General  Secretary   Report  of,  293 
Gospel  Message,  Content  of  the,  173 
Gates,  Herbert  \V.,  Adaptation  of  Ideal 

Curriculum,  129 
Graded  Sunday  Schools,  106 
Graded  Sunday  School  Lessons,   107 
Graded  Sunday  School  Material,  t  i  i 
Gulick,  Luther  H.,  Ethical  Significance 

of  Play,  208 

H 
Handcraft  and  Moral  Education,  151 
Harper,  William  R.,  and  the  Work  of 

the  Association,  14 
Haslett,    Samuel    B.,    Sunday    School 

Curricula,   115 
Henderson,  Charles  R.    Religious  Edu- 
cation in  Infancy,  220 
Heredity  in  the  Infant,  234 
Heresy,  Philanthropy  and,  86 
Historical  Criticism  in  the  Pulpit,  95 
Historical  Teaching  in  the  Pulpit,  96 
Home,  Relation  of  the,  to  Moral  and 

Religious  Education,  223 
Hodges,     George,     Philanthropv     and 

Theology   81 
Hodge,  Richard  M.,  Course  of  Sunday 

School  Study,  1 1 5 
Houghton,  Louise  S.,  The  Use  of  the 

Story,  239 
Hurl  but,    J.    L.,   The   Summer  School 

and  the  Sunday  School,  282 

I 
Infancy,  Religious  Education  in,  61,  220 
Infant,  Character  Formation  in,  244 
Infant  Mortality,  237 
Infant,  Nervous  System  of  the,  232 
Infants,  Training  of  Nurses  for,  224 
Infant,   The   Use  of  the  Story  in  Reli- 
gious Education  of,  239 
Institutional    Church    and    Public    Li- 
brary, 259 
International   Sunday   School    Associa- 
tion, \\'ork  of,  20,  103 

J 
Japan,  Mora!  Education  in,  34 

K 
Kcogh,    Andrew,    Institutional    Church 

and  Public  Librari-,  259 
Kindergarten  Nurses,  Training  of,  229 
Knights  of  King  Arthur,  219 
Knights  of  St.  Paul,  218 

L 

Life  Problems.  Outline  Courses  in,  180 
Librarian  for  the  Church,  263 
Library,  Department  of.  Plan  of  Work 
for.  271 


378 


INDEX 


Library  in  the  Church,  261,  264 
Library,  Public  and  Sunday  School,  264 
Library,  Public  Educational  Work  of, 

271 
Library,  Public  and  Church,  259 

M 

Mackenzie,  William  D.,  Annual  Survey, 

Manual  Training  and  Moral  Education, 

Masseck,  F.   L.,   Character-Making  in 

Boys'  Fraternities,  216 
Material     of     Instruction     from     the 

Learner's  Point  of  View,  120 
Materialism  and  Spiritual  Life,  28,  37 
Men,  Religious  Educational  Work  for, 

165 

Minutes  of  the  Fourth  General  Conven- 
tion, 291 

Ministry,  Supply  of  Educated  Men  for, 
58 

Missions,  Influence  on  the  Christian 
Consciousness,  88 

Missions  and  National  Responsibility, 

Money  and  Religious  Ideals,  44 
Moral  Ideals  in  Education,  144 
Moral  and   Religious  Teaching,   Con- 
scious and  Unconscious,  156 
Moral  Training  in  the  Public  Schools, 

150 

Morality  and  Religion,  49 

Mothers,  Training  of,  230 

Motor  and  Mental  Development,  198 

Moxom,  Philip  S.,  The  Pastor  as  a 
Teacher,  76 

N 

Nation,  What  is  a  Christian?  25 

National  Life,  Consciousness  of  God  in, 
29 

Nation,  Responsibility  of  a  Christian,  31 

Natural  Sciences  and  Moral  Education, 
148 

Nervous  System  of  the  Infant  in  Rela- 
tion to  Character,  232 

Norton,  Mrs.  Alice  P.,  Sunday  School 
Library  and  the  Public-Library,  264 

Nurses,  Training  of,  for  Young  Chil- 
dren, 224 

O 

Officers  of  the  Association,  307 

Organized  Sunday  School  Instruction, 
III 

Outline  in  Life  Problems,  180 


Parochial  Schools   51 
Pastor  as  a  Teacher,  76 
Pastoral  Experience  Discovering  Edu- 
cational Materials,  76 
Patriotism  and  Progress,  39 


Pease,  Sunday  School  Curriculum,  116 
Pedagogical  Training  for  Sunday  School 

Teachers,  138 
Personality,  Religious,  The  Education 

of,  69 
Personal  Habits   Outline  on,  189 
~*hilanthropy  and  Theology,  81 
Physical  and  Spiritual  Culture,  211 
Physical  Training,  Ethical  Value  of,  197 
Physiological   Conditions   of   Religious 

Education  of  the  Infant,  2 
Play,  Ethical  Significance  of,  208 
Play,  and  Moral  Training,  200 
Playground,  the  Place  of  the,  204 
Politics,  Moral  Awakening  in,  35 
Preaching  the  Historical  View  of  the 

Bible,  96 
President's  Annual  Address,  9 
Press,  Work  of  Department  of,  23 
Principles     of     Religious     Education, 

Books  on,  140 
Problems  of  Personal  Progress,  Outline 

on,  189 
Proceedings  of  the  Fourth  General  Con- 
vention, 291 
Psychological  Laws  Governing  Curri- 
cula, 120 
Public  Charity,  26 
Public  Opinion,  Power  of,  41 
Public  Conscience,  Quickening  of  the, 

37 

Public  Library  and  the  Church,  259 

Public  Libraries  Circulating  in  Sunday 
Schools,  266 

Public  Library  and  the  Sunday  School, 
264 

Public  Life  and  Individual  Character, 
27 

Pulpit,  Teaching  Historical  Character  of 
Scriptures,  95 

R 

Randall,  J.  H.,  The  Influence  of  Mis- 
sions on  the  Christian  Consciousness, 
88 

Rauschenbusch,  Walter,  What  is  a 
Christian  Nation?  25 

Reading,  Course  of,  for  Sunday  School 
Teachers,  143 

Religion  in  non-Christian  Faiths,  88 

Resolutions  adopted,  295 

Robinson,  Edgar  M.,  Character-Mak- 
ing in  Boys'  Camps,  213 

Robinson,  Emma  A.,  Ideal  Young 
People's  Societies,  256 

Rochester,  Committee  of  Arrangements, 
300 

Root,  A.  S.,  Plan  of  Work  for  Library 
Department,  271 

Rowe,  Stuart  H.,  Conscious  and  Uncon- 
scious Moral  and  Religious  Teaching, 
156 


INDEX 


379 


Schools  for  Education  of  Nurses,  225 

Schools  of  Method  for  Sunday  School 
Work,  285 

School  and  Playground,  206 

Schools,  Public  and  Religious  Educa- 
tion, 15,  47 

Schools,  Public,  in  China,  32 

Schurman,  J.  G.,  The  Quickening  of 
the  Public  Conscience,  37 

Senses,  Training  of,  151 

Sisson,  Edward  O.,  First  Steps  in  Char- 
acter Formation,  244 

Social  Problems  and  Moral  Education, 
146 

Social  Service  in  Young  Men's  Christian 
Associations,  170 

Socialism,  Dangers  of,  41 

Sports  and  Moral  Training,  201 

St.  Andrew,  Brotherhood  of,  218 

St.  John,  E.  P.,  Teacher  Training  in 
the  Sunday  School,  134 

State  Assemblies,  309 

Stearns,  Wallace  N.,  Discussion  of 
Report  of  Committee  of  Six,  5 

Story,  The  Use  of  in  the  Religious  Edu- 
cation of  the  Infant,  239 

Street,  Jacob  R.,  Material  for  Organ- 
ized Sunday  School  Instruction,  iii 

Summer  School  and  the  Sunday  School, 
282 

Summer  Assemblies,  Social  and  Ethical 
Ideals  in,  276 

Sunday  Schools,  Biennial  Survey,  loi 

Sunday  School  Commission,  Graded 
Course,  114 

Sunday  School  Department,  102 

Sunday  School  Exhibit,  299 

Sunday  School  Federation  of  P.  E. 
Church,  104 

Sunday  School  Library  and  Public 
Library,  264,  273 

Sunday  School  and  The  Summer 
School,  282 

Sunday  School  Methods,  Text-books 
on,  141 


Sunday  School  Problems  of  Grada- 
tion, 131 

Sunday  School  Teachers,  Training  of, 
20,  134 

Sunday  School  Teachers,  Books  for,  272 

Supplemental  Lessons,  no 


Teachers,  Courses  of  Study  for,  137 
Teaching,  Christian,  and  Philanthropy, 

85 
Teachers   and    Workers,    Training   of, 
for  Young  Men's  Christian  Associa- 
tions, 169 
Teachers,  Sunday  School,  and  Grada- 
tion, 132 
Teacher-Training  Curriculum,    138 
Text-Books  for  Teachers,  137 
Theology  and  Philanthropy,  81 
Theological  Schools,  Attendance  at,  60 
Theology,  Scientific  Study  of,  64 
Theological  Seminaries,  Students  in,  58 
Theology,    Systematic,    Present    Status 

of,  62 
Treasurer's  Report,  293 

U 

Unitarian  Sunday  School  Courses,  115 

Universities    and     Colleges,     Religious 
Education  in,  53 
W 

Wells,  Amos  R.,  Ideal  Young  People's 
Societies,  248 

Wiley,  S.  Wirt,  Annual  Survey  of  Reli- 
gious Education  in  Young  Men's 
Christian  Associations    164 

Wood,  Walter  M.,  Outlines  in  Life 
Problems,  180 


Young  Man's  Inquiry  into  Christianity, 

i8o 
Young    Men's    Christian    Association, 

Religious  Education  in,  164 
Young  People's  Societies   Ideal,  248 


Princeton  Theological  Seminary-Speer  Library 


1    1012  01 


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3895 


Date  Due 


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